Abstract
The present article aims at answering a major question and three subsidiary ones. The major question is: “How can one achieve a new and initial classification in political sciences according to Islamic humanities based on civilization assets in classification of sciences?” The subsidiary questions are: (a) “What is classification of sciences and what are its uses and consequences?”, (b) “What is the relationship between development of Islamic civilization in some periods of history and classification of sciences, and how will this relationship be established in modern Islamic civilization?” and (c) “What is the difference between classification of sciences among Islamic thinkers and new western thinkers?” Accordingly, the present article – while explaining the concept, importance, features and uses of classification of sciences and its role and status in the development of Islamic civilization – deals with the meaning of modern Islamic civilization and its relationship with old-line Islamic civilization. It, then, briefly reviews the common criteria in classification of sciences, and catches a glimpse of the most prominent classification of Muslim scholars in previous centuries, including Farabi, Avicenna, Mulla Sadra, as well as western scholars such as Kant and Bacon, attempting to explain the bases of classification in Islamic and western civilizations. It also delineates the major relationship of Islamic humanities with classification of sciences, explaining the status of politics in classification of sciences. In that section, we first present definitions and functions of political philosophy, philosophy of political sciences and political knowledge as well as a brief explanation of various approaches to them, explaining the domain of political science and its role in classification of political sciences. At the end, the article presents a quasi-classification of political sciences from the viewpoint of Islamic humanities, attempting to preserve the merits of traditional and modern classification of political sciences.

Explaining the relationship between jurisprudence of regime and humanities is one of the preliminaries and requisites of the realization of modern Islamic civilization. The jurisprudence of regime is a jurisprudential approach responsible for discovering and inferring Islamic governmental precepts of the Islamic society in a variety of dimensions. The Islamic civilization is the very efficient social macro-regime. Indeed, the Islamic civilization is turned into Islamic regime and this regime is based on the jurisprudence of regime. On the other hand, the goals of humanities are to have access to the goals of social system and removing the obstacles in the way. By presenting this image, one may consider four modes of relationship between jurisprudence of regime and humanities. The first one is the relationship in subject matter. Humanities are the knowledge of human affairs and social phenomena. Since inferring any precept in jurisprudence is dependent on recognizing social issues, the humanities can describe and explain the topics and issues of jurisprudence of regime. The humanities are linked with jurisprudence of regime in their goals.  The jurisprudence of regime can, by inferring the goals of social system as the common goal between humanities and jurisprudence of regime, direct the humanities. It can also validate and authorize the prescriptions of humanities. This validity and authority can establish the prescriptions of humanities in accordance with the goals of Islamic regime and the modern Islamic civilization. Besides, in the Islamic society, the religious precepts and conventions form the conventional context of the humanities. This conventional context determines the type of actions of human beings and social actors. Accordingly, human actions would be different in proportion to the difference in conventional context in any society.

Abstract
The modern Islamic civilization has been considered as the last stage of the five stages in the process of realization of the goals of Imam Khomeini’s movement. The main question of this article is as follows: “what is the role and status of Islamic humanities in achieving that goal?” To answer the question, we have considered the definition of the modern Islamic civilization in Iranian Supreme Leader’s view to explain the role and the relationship of humanities with different sections of the modern Islamic civilization and the process of its realization. Since the Supreme Leader regards civilization as the ground for human’s all-out progress and maintains that the main pillar of civilization is the spiritual transcendence and Islamic lifestyle and the instrumental section of civilization is human’s material growth, i.e. science, invention, industry, politics, economics, political and military authority, we may say that humanities will be influential in three lines in the modern Islamic civilization:

Considering the distinguishing feature of this civilization and its privilege over the western civilization is its being Islamic, the humanities, the model of progress and the lifestyle must be naturally Islamic.