New Islamic Civilization

Given that Iran's society and political system have a religious nature and are on the path of progress, understanding religion's role in civilization is very important. There are three views on the relationship between religion and civilization: the intellectual view, which introduces religion as an obstacle to civilization and progress; The post-secular view, which, with an instrumental view, considers religion conditionally and as part of the traditions of any society, has a beneficial effect on modern society; And the third view is the view of political Islam, which considers religion as life-giving, facilitating and a factor of progress, development and civilization, considers the decline of Islamic societies as a result of Muslims' departure from the teachings of Islam and the feeling of weakness and humiliation of the Islamic Ummah in the face of the West. Based on the results of this research, which have been done by the library-documentary method and analytical-descriptive approaches, the view of Ayatollah Motahhari in the position of one of the greatest philosophers and leaders of the revolutionary movement, agrees with the last theory. According to him, the infrastructures for the transformation towards a new Islamic civilization are provided by the establishment and development of religious democracy, the reconstruction of religious thought according to the time requirements, and Western material teachings' transformation into the comprehensive epistemological foundations of Islam.

Civilizations have always faced harm and challenges in their movement and promotion; the new Islamic culture is one of these cultures. The efforts of human beings who have reached a proper knowledge in the strict sense of the word and have sacrificed their lives for its excellence caused the protecting the understanding and affirmation of ideas, achievements, and cultural identity in this civilization. Apostate people believe that Islam can not provide a framework, law, and morality appropriate to today's world; therefore, we need spirituality as an alternative to religion. Hence, with the slogan "I Am Spiritual, but I Am not Religious," they confronted and rejected Islam and its new civilization and finally blew the apocalyptic view in their minds. The Soleimani school, influenced by the teachings of Islam and the discipleship of the Valy-e Faqih, went against such innovation. With proper and codified planning throughout the religious system, he established the view to reviving the new Islamic civilization in its practical form. Based on the new Islamic civilization context in appearance conditions and its problems, the present study aimed to answer the main question ‘What are the appearance conditions based on the new Islamic civilization context centred on the school of Martyr Soleimani?’. To this practical aim, the analytical method was used with a futuristic approach and collected data with the library method. The results indicated that a multifaceted process based on the second phase statement to the modern Islamic civilization aligns with the characteristics and signs of appearance. This multifacetedness has emerged in Soleimani school and is manifested and consistent in the various layers of the second phase statement.

SUBJECT & OBJECTIVES: The emergence of the epistemic system of modernism and its epistemological requirements has caused Eastern societies, including the Islamic world, conflicts such as the conflict between religion and development and efforts to resolve it. This research aims to explain the pattern of the new Islamic civilization by emphasizing the views of Muẓaffar ‘Iqbāl from the book Islam and Science. Also, most Muslim thinkers view the relationship between Islam and its efficiency in new scientific topics, including development, as positive and admirable.METHOD & FINDING:  Using the method of qualitative analysis and referring to his books, essays, and other thinkers, it has been found that the Islamic scientific tradition began at the time of the Prophet. Additionally, Islamic scientists have continued this movement throughout history with ups and downs and have rejected the discussion of conflict that has been raised by Westerners, especially Goldzihar's theory which denied the connection between Islam and science.CONCLUSION:  According to Muẓaffar ‘Iqbāl, Islam is a comprehensive religion and these views and scientific theories are always changing and can be modified. Therefore, he does not consider them comparable to Islamic texts. In Muẓaffar ‘Iqbāl 's view, the Islamic tradition, relying on the approach of complementarity, can create and guide a comprehensive civilization and provide a pattern of progress in the new era.

In the process of achieving a new Islamic civilization, one of the fundamental issues is clarifying the position and role of women in this civilizational movement. This article examines the role of women in shaping Islamic civilization from the perspective of Martyr Ayatollah Beheshti. The main research question is: ‘How is the role and status of women in realizing the construction of the new Islamic civilization explained from Beheshti's viewpoint?’ To answer this question, the present study employed a descriptive-analytical approach, drawing on library and documentary sources. The findings indicate that Beheshti, with a transformative perspective, considers women as key agents in building the Islamic civilization and emphasizes their intrinsic human dignity. According to him, the active participation of women in scientific, ethical, and social fields, alongside the preservation of Islamic identity, is essential to advancing Islamic civilization. He believes that redefining the status of women within the framework of authentic Islamic teachings is necessary and opposes any imitation of rigid traditions or Western feminist discourses. Beheshti considers the family as the central nucleus of civilization-building and emphasizes the importance of capable women in this context. Furthermore, he views the provision of educational and socio-political participation opportunities for women as essential for their effective presence in the path of realizing the new Islamic civilization. This article, by presenting a balanced Islamic model from Beheshti's perspective, proposes gender justice through the integration of Quranic principles with contemporary needs and, by critiquing both tradition and Western feminism, offers practical strategies for women's empowerment.