فهرست مطالب abbas geraei

The realization of modern Islamic civilization as the ultimate goal of the Islamic Revolution of Iran needs to produce Islamic humanities; But among the believers on the possibility of Islamic humanities on how to produce such a knowledge, we see significant disagreement, and various research methods have been presented so far. Since philosophy is one of the imported knowledge of the Islamic world, which has been successfully established and produced by the efforts of the Islamic model, its Islamic model has been successfully founded by modeling the process of establishing Islamic philosophy by Farabi, a proposal to establish the Islamic version of the present humanities. This research has attempted to propose steps for the establishment of Islamic humanities after identifying Farabi’s theorizing stages in the establishment of Islamic philosophy, which is 1) targeting and translating the purposeful works of imported humanities based on the extent of harmony with Islamic teachings; 2) Describing the works and selected by the believer in the teachings of Islam; 3) Inspiration and use of Islam's teachings in the selection of the problem of research into new issues, in the new reasoning plan, in answering some humanities issues, and in the use of as a valuable observer; 4) Determining the principles and principles of Farabi’s philosophy and other necessary principles; 5) Use of concepts, resources and methods of cultural and 6) the classification of science for educational and research strategy.

AbstractSeyyed Mohammad Mehdi Mirbagheri, by expanding the theory of the late Seyyed Monir al-Din Hosseini, has defined and explained religious science in a special way, which is known as the theory of the Academy of Islamic Sciences. This article seeks to analyze the foundations and principles of this theory and show its strengths and weaknesses. In the present study, first an attempt has been made to give a clear picture of this theory and its arguments, and then the imaginary principles of it have been carefully examined in the terms used. A closer look at the arguments of this theory also shows that some of its affirmative principles include fallacies that lead to irrational conclusions. Finally, some unacceptable implications of this theory are mentioned.

In this essay, the authors have gone to show what capacities there are in Mulla Sadra's school of philosophy for the methodology of political philosophy, particularly the explanation method. In order to answer this question, the authors have first illustrated the aims and functions of political sciences through a philosophical-analytical method, and then studied the methodological capacities of Sadraian system of metaphysics in each of the functions of political sciences.     Some achievements of this research are as the following: 1- viewing a variety of its conceptual definitions, Mulla Sadra's transcendental philosophy has a good deal of capacity in the methodology of definition of abstract concepts of political philosophy. 2- Having embraced the rational interpretation i.e. suggesting abstract and intellectual meanings for political activities, one should come to propose an interpretation of the same activities as divine action, too. 3- Considering the principle of unity within multiplicity and vice versa in the plurality of causes, a researcher of political philosophy may not only explain the plural aspect of causes, but also their unity one. 4- Due to the rational approach in political philosophy, there is no room for prediction i.e. emperical futurology in that field of knowledge. 5- In the position of political activity assessment, a Muslim researcher is expected to consider the Islamic aims and genuine values in order to propose his assessment in the world of politics .

Defining the descriptive and prescriptive humanities and explaining the differences between the method of each discipline, the present paper shows that according to Allameh Tabatabai, the role which values play ​​in determining the objectives and orientating the issues about the humanities is inevitable. Therefore, the development of prescriptive human sciences leading to happiness requires a comprehensive and complete value system of a true religion. As the issues of prescriptive human sciences arise after the objectives are set and necessary descriptions are given, his approach to inferring the issues of the human sciences is explained in three steps: formulating the basic principles and giving description, expressing or- at least- considering the goals of the true religion and offering the answer to the issue.

One of the basic questions about ethical propositions is: do ethical propositions represent an objective reality and reveal the existence of real relationship or do they have no real source and they, irrespective of order and recommendation, feeling and taste, agreement and contract, do not talk of reality? Realists believe in the real source of moral principles but non-realists reject the existence of such a source. One of the results obtained from this debate is that realists adopt absolutism of moral principles and non-realists advocate relativism in ethics. This research shows through an analysis-descriptive method that because Allameh Tabatabaei believes in the real source of moral principles, he is considered as a realist philosopher and a moral absolutist.