سیدمحمدتقی موحد ابطحی

Qur'an-based humanities and social sciences is a movement that has been formed in Iran in recent years and tries to evaluate the theories in humanities and social sciences using verses of the Qur'an. Then, by providing Islamic foundations, he will present new theories in this field. In this article, by accepting the general principles of human sciences, it is shown that:1. This flow does not have a new concept or method compared to the flow of religious science that has been active in the Islamic world and Iran for decades, and it does not present a new horizon to researchers.2. None of the motivations for this idea are justified at this time.3. The flow of Quran-based humanities emerged only based on the statement of the leader of the revolution in connection with the extraction of the foundations of humanities from the Quran, not a comprehensive understanding of his point of view in the field of humanities and Islamic Islamic sciences.

In the last half century, the idea of ​​religious science has been discussed in the scientific community, not only in the Islamic world, but even in other religions. Researchers have investigated it from many different dimensions and discussed the possibility or refusal of this idea. Alireza Shojaei Zand is one of the researchers who has criticized this idea in various works, especially in the article »Intra-discourse Critiques of the Idea of Religious Science«. In this article, after presenting his arguments in criticizing the idea of ​​religious science, some considerations related to it are raised. Finally, it is shown that none of these arguments can negate the possibility or desirability of the idea of ​​religious science in a general sense, and their criticisms are only related to a specific view of the idea of ​​religious science

Bijan Abdul Karimi is one of the Iranian Muslim thinkers who has many criticisms of the idea of religious science. These critiques are of two types: critiques based on continental philosophy, which Abdul Karimi is philosophically affiliated with, and critiques that are more in line with analytical philosophy. In this article, his criticism about the ambiguity of the meaning of the idea of religious science is proposed and evaluated. Abdul Karimi believes that: 1. The abundance of views about the concept of religious science shows that this idea was not based on a clear knowledge system (Episteme) but based on suspicion (Doxa); 2. The analysis of the meanings of science and religion shows that the idea of religious science is a paradoxical concept resulting from the mixing of different levels of consciousness. In this article, the brief history of religious science is shown and it is revealed that 1. Some of the definitions presented by Abdul Karimi are not related to the flow of religious science, and 2. the idea of religious science is not a paradox and does not mix levels of knowledge.

According to the Iranian Islamic model of progress, Iran should become a leading country in the production of Islamic social sciences in the international community by 1444/2065. In the past, there have been many discussions about the meaning, possibility, necessity and how to achieve Islamic social sciences, and many centers have been established to achieve this goal. Despite this, so far no research has been done regarding the future of this idea. But is it possible for Iran to take the lead in the production of Islamic social sciences until 1444/2065? In the article, after criticizing two predictions related to the futurelessness of Islamic social sciences, using the trend analysis method, it is shown that Islamic humanities is a growing idea; However, if this process continues according to the trend of the past four decades, it will not be possible to reach the horizon specified in the Iranian Islamic Model of Progress document in 1444/2065. At the end, by using the opinion of experts in this field, some factors that can be effective in speeding up this process have been introduced.

The efforts to achieve Islamic humanities have been a serious and growing concern of the Islamic Republic of Iran, in which various centers have been established, and many measures have been taken in this field in the past forty years. In this period, studies and measures have been carried out on introducing, defending, or criticizing the idea of Islamic humanities. Meanwhile, there was no place for a detailed mainstream study of Islamic humanities; a study that can provide us with accurate knowledge of the mainstream trends by using historical, psychological, sociological, and economic studies on Islamic humanities. In this article, the benefits of the mainstream studies of Islamic humanities are mentioned to provide a strong motivation to conduct such a study. Among the benefits of the mainstream studies of Islamic humanities, the following are worth mentioning: a better understanding of the proposed theories about Islamic humanities, an understanding of the inconsistency between truth and falsehood and the power of views about Islamic humanities, facilitating the process of teaching and learning theories in this field, distinguishing the complexity of scientific and political spaces, choosing the right position in the field of Islamic humanities, pathology, futures studies, policy-making and planning in the field of Islamic humanities; laying the groundwork for the expansion and deepening of the mainstream Islamic humanities.

The evolution of humanities and the production of Islamic humanities has been one of the main concerns of the Islamic Republic of Iran .In the first four decades of the Islamic Revolution of Iran several educational centers, research institutes, planning and policy-making organizations were established to achieve this goal. These centers and institutions are referred to as soft and human technologies in the technology philosophy literature.In this article, according to The Leader’s statement of the second phase of the Islamic Revolution of Iran, and using the view of critical rationality about the development of technologies, first, a pathology of the work done in the first phase is introduced. Then, solutions for greater efficiency of these technologies in the second step are proposed. These suggestions can accelerate the process of evolution of humanities and production of Islamic humanities to understand the Iranian and Islamic society and solve its problems.

In recent years, terms such as "ijtihad paradigm of religious science" or "Islamic paradigm of humanities" have been widely used. This shows that some proponents of the idea of Islamic humanities are trying to realize the idea of Islamic humanities with a paradigmatic approach to science (presented by Thomas Samuel Kuhn) or newer versions. In this article, after referring to the history of using the term paradigm, the meaning of paradigm in the views of Kuhn and the thinkers after him, the use of this term in Islamic humanities is evaluated and the following questions are answered: What changes were made in the meaning of Kuhn’s paradigm by who used this term in humanities? And what are the criticisms to the use of the term paradigm in the humanities? What is the understanding of the paradigm for those who use this term in the Islamic humanities? And what are the criticisms to the employment of this term in the Islamic humanities? What are the implications of using the term paradigm in Islamic humanities? And do researchers in the Islamic humanities pay attention to these requirements?

In recent years, the topics of philosophy of humanities, philosophy of technology and the role of humanities and technology in the process of development have been widely welcomed. A philosophical discussion about the relation of science and technology, especially the relation of humanities, programs, and institutions as soft technologies, can assist in science and technology policymaking in human and social life. The book "Humanities as Technology" answers the fundamental question: “Can humanities be understood as technology and can this understanding be used in the policymaking of humanities and soft technologies?” The authors of this book elaborate on this discussion by conducting case studies in the field of information technology and jurisprudence, using the approach of critical rationality. In this article, after introducing the book, critical points are raised in relation to some of the main claims of the book; in particular, the view that jurisprudence should be understood as mere technology. In the end, suggestions for modifying and completing this book and turning it into a textbook are presented.

Although more than two decades have passed since the publication of the first edition of The Logical Relationship between Religion and Applied Sciences, this book is still one of the most coherent and accurate works that shows the position of this intellectual current. The author of the book has tried to show the position of the Academy of Islamic Sciences on these issues, considering the academic literature on topics such as science, technology and development. So this book was seen for proper introduction and critique.In this article, we have shown that the author of the book does not have much control over the latest controversies in the field of science and religion studies - even in contemporary Iran. Today's controversy, which has challenged European-Christian hegemony based on the study of science and religion, could open a new space for a different view of the relationship between religion, culture, and technology. Therefore, it is expected that the author will write the second edition of the book, considering the latest achievements of contemporary scientology and theology.

The classification of religious science approaches faces several problems. This article seeks to comprehensively classify approaches to religious science that are free from these problems.

In presenting the new classification, analytical method and Max Weber's Ideal Type have been used.

In this classification, along with those who explicitly support the idea of religious science, there is a place for those thinkers who oppose religious science. This classification pays attention to both the approaches that make the production of religious science manageable and the approaches that consider the production of religious science as unmanageable. It also looks at the approaches that directly produce religious science and the approaches that follow the production of religious science through the evolution of scholars and social structures. Additionally, it pays attention to the approaches that start from existing science and try to move towards religious science by using Islamic knowledge; also approaches that start from Islamic knowledge and try to establish religious science.

This paper shows that the views of most theorists of religious science are a combination of ideal approaches to the field of religious science.

Lack of theory in among the main challenges of Islamic social sciences.  Some experts have attempted to theorize by suggesting philosophical and methological subjects. The book  “Theorizing in Islamic Economy, Analyzing the Possibility of scientific Theorizing in Islamic Economy and its Methodology” is witten by Hassan Agha Nazari for active students and researchers in Islamic Economy. In this book, the author strives to employ both the theories of philosophy of science, Islamic science phylosophy and Islamic teachings to produce a theory in Islamic Economy. This article describes and evaluates the main idea of the book, namely the method of scientific theorization of Islamic Economy.

The growing approaches offered in the field of religious science cause problems in the process of education, policy-making and planning in the field of religious science. Religious scholars in Iran, by highlighting the basic similarities, have classified the approaches presented in the field of religious science. The purpose of this article is to introduce and criticize the existing classifications of approaches of religious science.

The library method has been used in the description of the existing approaches and the analytical method has been used in the evaluation of the approaches.

Existing classifications have not covered all approaches in this field. They have paid more attention to epistemological approaches in the religious science and have not considered the diversity of theorists.

By introducing and criticizing the existing classifications, the opportunity has been prepared for presenting a more accurate, coherent and comprehensive classification in the field of religious science.

Dr. Alipour and Dr. Hasani have presented a theory in the field of religious science, called “Ijtehadic Paradigm of Religious Science.”
According to the capabilities and limitations of the concept of paradigm in Kuhn's philosophy of science, and compared with terms such as school in the literature of Hawzah, they have redefined the paradigm and have presented their theory based on this new definition. In the "Ijtehadic Paradigm of Religious Science" they have attempted to show that the results of Ijtehadic method are valid and considered as knowledge. They also have shown how to use different resources and methods in a coherent system. In this paper, after a report from this book, different aspects of that are reviewed with a critical approach.

There are different approaches introduced for the achievement of Islamic religious science. After criticizing some approaches, the theorizers have defended their own approach; but an analysis of their works shows that other approaches are implicitly used in their theories. This article tries to identify the position of Ayatollah Mesbah Yazdi’s religious science theory among the classifications of the theories of religious sciences and the contribution of each approach in the process of production of Islamic humanities in his view. This is done by considering one of the classifications as the base in this article – which is modeled on Weber’s notion of acceptable sample and includes a great number of the theories of religious science – and also analyzing his works. This research shows that Ayatollah Mesbah Yazdi considers achieving Islamic humanities as a manageable process and believes the change of the individuals and the social structures is necessary in this process. He also applies the cognitive approaches of purification and completion of present sciences, deductive approach and foundationalism in his theory in different forms.

The present article is an attempt to study the relationship between the epistemological principles of the notion of Academy of Islamic Sciences (with emphasis on the viewpoints of Seyed Mohammad Mahdi Mirbaqeri) about religious science with realism. Attempts have been made to demonstrate that voluntarism, as epistemological foundation of the notion of Academy of Islamic Sciences, not only voluntarism leads to negation of realism (unveiling of reality) and consequently to relativism, but also pushes realistic claims of this set in the field of theology and anthropology towards contradiction. By adopting moderate stances in the field of realism (vis-à-vis rudimentary realism), the Academy, while defending the impact of quality of will on the quality of perception, can avoid such undesirable consequences.

One of the epistemic motivations for presenting the notion of religious science is to remove the conflict between science and religion. After discussing on the meaning, possibility, necessity, desirability and morality of religious science the proponents of the notion of religious science argue on the methods of producing religious science. In his works, Ayatollah Javadi Amoli refers to three strategies for producing religious science (the science in accordance with religious teachings):1. Considering achievements of reason as being religious2. Producing science based on divine philosophy3. Producing science based on the generalities taken from religion After a brief introduction and analysis of these three strategies, this article represents that the second and third strategies are not self-sufficient for producing religious science; in some circumstances they need the first strategy. Then the article refers to some semantic and methodological ambiguities which exist in the first strategy. It seems that without obviating these ambiguities, the theory of Ayatollah Javadi-Amoli has not enough power to support the production of religious science.

Today, the idea of production of religious science is a well-known idea in the world of Islam. Extensive discussions have been carried out about this issue since the victory of the Islamic Revolution in Iran and particularly in recent years. Despite strong tendency towards production of religious science, there are hard-line oppositions to this issue, specially by some Iranian professors including Abdul Karim Soroush, Ali Paya, and Mostafa Malekian. The opponents of religious science forward the following four statements: production of religious science is not necessary; production of religious science is not possible; production of religious is not desirable; and production of religious science is not ethical. The present article is an attempt to study the above mentioned four contentions. It is argued that none of the above contentions could be a theoretical obstacle in the way of religious science idea. However, the viewpoints of the opponents should be taken into consideration so that educational, research, planning and policymaking activities in the field of religious science remain free from the shortcomings mentioned by the opponents.

Mirbagheri and Paya have the same viewpoints about meaning of technology and the possibility of technology and culture coordination, although, they have different ideas about how we must encounter with the Western technology. At first, we express the similarities in their points of view. Then, we attempt to answer this question: "Why do the same foundations conclude different results in the viewpoints of Paya and Mirbaghri?" At the end, it is depicted that the different understandings of the same apparently obvious antecedents cause the variation of consequences

This short piece of writing intends to elucidate the established pattern of religious science of Dr. Khosro Bagheri and evaluating foundations of cognitive science and theological and their results. The method of the research is library and philosophical method in criticizing. 1- foundations of cognitive science and theological of established pattern of religious science have to be more analyzed and studied. 2- contrary to the view of dr. bagheri and based on his own Free principals; an acceptable interpretation of humane approach is accessible. 3-in spite of all bagherie, s attempts; the theory failed to conquer the relativity of knowledge.4- the failure of religious practice and knowledge may not logically influence the credibility of religion; but we can not ignore the psychological and sociological consequences. Therefore we have to focus on policy making, planning and performing the theological programs. The author of the article concludes that criticizing the theological theories and detecting ambiguities will develop the literature of debate and opens a brighter horizon facing practitioners.