Abstract
 
‘Islamic Humanities’ is a compound term used for producing knowledge of the humanities from the religious sources and value propositions; it has both opponents and proponents. Relying on the fact that the knowing human as the centerpiece of the Islamic humanities using revelation and the Qur'an is not only possible but also necessary, some emphasize the steering power of producing them. On the contrary, presenting the theory of neutral nature of science and the impossibility of hypothesizing value propositions, some are opposed to Islamic humanities, but the truth is that the humanities determine the basic principles of the ruling and values of communities by offering a variety of discussions on the issues related to human and his existential realms such as, the origin of life, the route and destination, the end of the world, and so forth. Thus if the humanities are founded on the principles of secularism, their output will be very different from the religious foundations and value principles. On the other hand, the problem that is posed along with "the Islamic-Iranian model of progress", is a transformation management in the humanities, and a move to produce the Islamic humanities. Different patterns for transformation have been presented which are mainly macro and conceptual ones; from a strategic perspective, a precise and operational model is needed for the implementation of this transformation. Thus studying the issue of the Islamic humanities, and emphasizing the fundamental assumptions of the model of "a messianic strategic management" (which is a model of an Islamic-Iranian strategic management), the present paper seeks to identify and prioritize the requirements for the transformation management in the humanities

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.

Abstract
This paper consists of two parts: the first part, the explanation of the four approaches to science among the Muslims and the various branches of each of these approaches, together with a brief critique of each of them; and the second part, the explanation of the fifth approach as a selected approach in the form of four major principles. In the final section of this paper, with the peresent of several questions of philosophy of science and its response to them the sustainability of the fifth approach, which is an approach, is evaluated. The fifth approach is that, firstly, the realm of religion is the formation of the Islamic humanities, but it is not necessary for the formation of Islamic natural sciences, medicine and so on; secondly, in the Islamic humanities, it is not intended to out knowledge and experimental methods, Rather, based on the new zoning in the field of humanities, each of the scientific sources and methodologies, in terms of functionality and function, are individually or collaboratively located in one or more regions of the specified regions. The most important result of this classification is to promote the efficiency of the Islamic humanities in understanding and solving the basic human issues and bringing human knowledge to the end; thirdly, natural, technical and medical sciences are not Islamic and non-Islamic, but its was confirmed and legitimized by Islamic worldview.

The theory of Islamic political progress is based on the transcendental metaphysical foundations of anthropology, and these foundations are effective in place of that theory; in a way, the sacred nature of the theory of Islamic political progress owes its existence to the transcendent approach in anthropological foundations. Among these principles are the belief in the existence of the nature of the divine yeast in man, happiness as the ultimate goal, man's enjoyment of freedom and option, man's social nature and the multiplicity of human ranks. These principles include rational results such as the rejection of secularism, the emergence of human politics at the community level, transcendent political culture and popular legitimacy of the advanced political system, the emergence of high moral virtues such as love, justice and self-sacrifice in leaders and citizens and finally the establishment and management of a Transcendent political system. This system is basically distinct from the developed political systems that have evil and animalistic nature. Since it is necessary to know the transcendent nature of the theory of Islamic political progress and the temporal approach of the of secular political development theories in order to write and implement models and programs of transcendent political progress in the Islamic Republic, the present article using the documentary method that analyzes most important anthropological foundations of progress theory Islamic politics and its requirements. These foundations and requirements express as the distinguishing feature of this theory from theories of Western political development.