abdolhossein khosrowpanah

The theorists believing in the possibility of religious science have offered some different approaches regarding how it may be materialized, one of which is the one offered by Mehdi Golshani under the title of “religious worldview’s domination on science”. According to this viewpoint, all of the empirical sciences have two main parts: the first part is experiment, experience and observation, which is the same in all countries; and the second part is data generalization, which is under the influence of metaphysical foundations. Thus, science is not acquired solely by the experience, but rather, the metaphysical foundations play an important role in science development, and no neutral science exists. There are different identities and sorts of metaphysical foundations, as they may be under the influence of theist or atheist philosophies. Therefore, if the metaphysical foundations of science are derived from religion, it would be religious, and if they are derived from non-religion - including secular worldview and atheist philosophies - it would be secular. This viewpoint, meanwhile, is encountered with some such objections and criticisms as indefiniteness of the different kinds of presupposition, what kind of presuppositions are effective in data gathering and judgment situations, lack of criterion as to how much of these presuppositions affect the theories by cause or by reason, and relativism in the empirical insights.

The attention to the necessity of the transformation in sciences, especially in the humanities, is one of the most important and valuable achievements brought about by the Islamic Revolution in Iran for the Islamic world. In the Islamic Republic, the opportunities for research in this regard, which are more than any other Muslim countries, have prepared the ground for researchers and experts to theorize about it and explain the related methods; this is because these achievements are transferable to other Islamic societies only if we seriously think about what the humanities are and what processes are necessary to achieve this transformation. In this paper, after reviewing the nature of science and the humanities, and assuming that the transformation in the humanities means a stable one in a desired direction with a scientific authority in fundamentals, methods, concepts, structures, theories and schools and scientific literatures, the spheres in this transformation are introduced and the steps in the "strategic", "managerial" and "epistemological" processes in this transformation are described. Thus, it is obvious that this transformation is neither a reconstructive reductive approach nor a mere applied cultural traditionalization and indigenization, but what is meant by the transformation in the humanities is a process in which the theories in the humanities will be systematically produced according to Islamic principles and resources (wisdom, experience and religious tradition) in line with the purposes of Sharia and the needs of the Islamic society.

With a language of poem, allegory and elegant sentences, Rumi attempts to explore meaning and its causes, consequences and finally some solutions for its remedy in his own works. For him, human has a divine identity from which he has been cast away because of descent and has been involved in self-oblivion. What makes this initial mandatory oblivion more severe is dependence and association with materials as well as the influence of animalistic natural forces that gradually make darkness to predominate human and keep him away from pure and bright world. For this, human feels to be tormented and tortured like a confined bird within himself, making him to complain and yearn to get back to his main homeland. This evolution in Rumi’s works could be depicted in the arc of descent and ascent. For Rumi, two groups of internal and external factors are the causes of lack of self-recognition. From Rumi’s viewpoint, the counterpoints of the reasons of self-oblivion are the ways which lead to self-discovery and overcoming self-oblivion. In short, the way of its treatment is only finding the original home and returning to it and consequently being out of ignorance.

On the basis of the monitor theory, the philosophy of humanities is concerned with the what of realized humanities with a logical approach and the what of the desired humanities with a historical approach and the way it can be realized. The specific humanities with a logical approach consists of the Islamic behavioral and social sciences and a set of propositions which explains and interprets the social and individual behavior of the realized human being using a combination of methods (experimental and non-experimental) and non-empirical principles (wisdom, revelation and intuition). Taking advantage of human values, the specific humanities try to change the realized man to the desired one. The history of Islamic humanities is presented in three phases and the various viewpoints on west, west-orientation, and west-aversion are introduced.The pathology and improvement of humanities are presented in three spheres: optimization, localization and Islamization. The strategic process is explained in four stages including culture building, criticism, production and dissemination and the implementation process in three steps including the formation of qualifier council, the policy council and the community groups and the process of the evolution of knowledge in three critical stages including the critique of western heritage, the discovery of Islamic heritage and the development of philosophies and theories of Islamic humanities.

Philosophers have divided philosophy into general and special categories and believe that special philosophy deals with components of life. The selected viewpoint as to the quality of philosophy is that it deals with different features of human self. This definition allows us to discuss, on a wide scale, all kinds of combined philosophies that attend to realities. One of those combined philosophies is the philosophy combined with sciences with a historical and logical approach, which is also known as gate-keeping theory, which allows the researcher to take a secondary approach to external questions of sciences and discover the relationship between different scientific disciplines. That discovery not only answers questions related to combined philosophy and external scientific questions, but also turns into the most important method for discovery and establishment of interdisciplinary sciences, especially if we considered science as a common axis to which certain rules and features apply. This paper, tries to first provide a definition of choice for the modern Islamic knowledge as well as the quality and types of combined philosophy and a standard theory to claim that a combined philosophical approach to sciences or gate-keeping theory is the most important method to discover interdisciplinary sciences and that we must not stop at interdisciplinary sciences that have been thus far discovered.

Religion and religious ideas are among the most important human values and can be viewed from various sociological, social, theosophical and philosophical angles. Religious ideas have been studied from practical and theoretical angles by intellectuals and researchers and their efforts have given rise to religious research in the Islamic society. Although some studies are reliable and move social institutions and individual behavior toward the divine source and get them close to God. However, some other studies are flaws in both theoretical and practical terms. Theoretical crisis include challenges related to knowledge, philosophy, and theosophy while practical crises are related to social and behavioral problems. Although the author considers himself as a traditional researcher of religion, he is aware of weaknesses in this field and maintains that those problems should be studied with care to help religious research thrive.

The philosophy of jurisprudence, as a nascent discipline and with a second order historical perspective deals with the theoretical and analytical foundations of phenomena and specifies their descriptive and prescriptive aspects. The major problems of the philosophy of jurisprudence are:What is jurisprudence in terms of subject and what is its scope and presumptions; the relation between the jurisprudence and its philosophy with other sciences and the features of Islamic law and Islamic jurisprudence.This article discusses the major challenges confronting the philosophy of jurisprudence such as the constancy or variability of jurisprudence and its worldly, apparent, and obligatory vision with the absence of an agenda for building, planning and modeling a society.