ali mesbah

Practical decisions and useful implementation in the curriculum require a clear understanding of the philosophical origins and a precise explanation of the basics. In this Regard, the present study was conducted with the aim of explaining the theological foundations of the curriculum dedicated to religious identity. The method of analytical-inferential research and its main source was the Holy Quran and the valuable interpretation of Al-Mizan. The results showed that the curriculum of religious identity has a divine spirit and with a special look, he considers the universe as the bed of human transcendence, a manifestation of God almighty and a manifestation of his bounties. in this curriculum, God almighty is at the top of the series of causes, and the world does not have the capacity to survive, and originality is with the life of the hereafter. Slavery, obedience to divine destiny, submission to the divine will, mercy and compassion of God almighty, respect for god's knowledge, wisdom and justice and the existence of a guide are other findings that have matured from within the theological foundations and seek to create and direct. the curriculum is religious identity. The influence of the objectives, subject, function, and issues of the religious identity curriculum from other theological foundations and proposals is the output of the present article, which plays an important role in shaping students' insights, attitudes, and actions, and helps them to expand their beliefs. And be Guided to the true destination with firm steps.

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.

One of the worldwide theoretical and practical challenges to the people living in the twenty first century is the problem of identity crisis. It is connected with the issue of globalization, which began, with a big hue and cry, by the final years of the twentieth century. Globalization as a cultural, social, economic, and political movement, is planned and carried out by dominating secular powers of the world, during which a “cultural surprise-attack” or the so-called “cultural invasion” is discharged in order to globalize the materialist belief-system, secular values, and hedonistic life-style. Since culture is the building block of the identity of a person, a society, and a civilization, a prerequisite for such an action-plan was to destroy the cultural infrastructure of the victim individual (or society) in order to pave the way for the alien culture to intrude, which mostly culminates in identity crisis. In this paper, I will examine the nature of identity (at both individual and social levels), its importance, transformation, and crisis. Then I will analyze the determinate factors in such a crisis, and bring the discussion to an end with proposing some Islamic-based solutions to identity crisis as one of the major problems of youth living in this period of human history.

This research is based on two presuppositions: first is that disciplines of knowledge -including humanities- are organized and systematic and second is that we ought to seek for the impact of religion on science in the philosophy of science. Having adopted a descriptive-analytic method, this essay goes to study the relation between science and religion in the light of Allamah Misbah’s view and through a process-centered approach. The scheme of knowledge and its main constituents as a passive element stands on one side, and Allamah Misbah’s theological principles concerning the scope and aims of religion as an active element in man’s life stand on another. The study of the two sides leads to the conclusion that the subject matter of humanities -due to their close ties with the aims of religion and in the light of cognitive value of narrated propositions of religion- is to be revised. Any change in the subject-matter entails a modification in the structure of issues and propositions of humanities. The tie between subjectology and methodology and the perplexity of the subject-matter of humanities gave rise to the need of the scheme of humanities for revealed traditions along with none-revealed resources and their influence on it. Moreover, viewing the impact of religion on the goals of knowledge, normative propositions as a part of humanities come under influence, too.

The present analytical-inferential research sought to design a model of religious identity curriculum in the first grade of high school. The research corpus included the full text of the translation of al-Mizan interpretation, which was excluded from sampling due to the logic of its selection. The qualitative content analysis was used to analyze the data. The results showed that religious identity is an objectified Islamic culture in human beings and if we seek to design a curriculum model for it, the goals include three types of insights (knowing the circle of existence and creator, knowing the destination and ultimately, knowing the way and leaders of life, knowing oneself), tendency and action, and the content is a function of interwoven/spiral organization. In addition, "paying attention to the signs of God's Lordship in the horizons and systems of the universe, inviting self-reflection, explanation, reasoning and protest, interrogation, observation, allegory, reminder and teacher action" are among the teaching-learning methods emphasized in this model. The general evaluation approach is a "process" that, by considering religious implications and the type of special view on the intention, the student efforts, as well as using the three sides of the teacher, student and parents, identify possible shortcomings and serve learning more.

Although the explanation of causality is one of the main aims of natural sciences, it fell under suspicions and ambiguities in humanities. Such ambiguities, not only led to the creation of contradictory schools about the nature of human phenomena, but also influenced the descriptive methods of humanities, and brought about major controversies about the aims of humanities. It seriously made the nature and quality of prescriptive sciences suffer from ambiguity, too. It is, thus, necessary to consider the principle of causality and its tie with humanities as one of the most rooted controversies  in the philosophy of humanities.  In his article, the author has first studied some interpretations of causality in the course of human phenomena critically and then answered fallacies and doubts surrounded some scholars. He then goes to elucidate the principle of causality in the course of human phenomena through rational analysis and explain kinds of causality and their ties.

Visions and understandings about the nature and dimensions of human being, the objective(s) of education, and how human beings develop and advance toward the given objective(s) shape the foundations of education in every system of thought. Therefore, before elaborating on Islamic educational system, one has to determine its theoretical bedrocks and practical principles. The ultimate goal of Islamic education is to pave the way for maximal perfection of human beings, and its practical aims are understood in this direction. Deliberating upon the Islamic ideas about the true nature of human beings, their ontological dimensions, the goal of their creation, their ultimate perfection, and the way they have to move towards this end, the author has come up with twelve points as cornerstones of an Islamic education, as well as twelve practical principles.

One approach to religion is distinguished by its emphasis on, and giving priority to, the behavioral aspects, especially religious rites and social ceremonies, despite its acknowledgement that religion consists of several elements, including beliefs. On the other hand, others regard ritual practices as the results of the unique view of each religion toward the source of the universe and the human being, giving priority to the belief system of religion. Still a third group refuses to take any of these features as essential to religion, and considers religious experience as its essence, sidelining both religious practice and belief systems, whose alteration or omission won’t harm the essence of religion. A forth approach; however, looks at religion as a tool in the service of some individual or social ends. Consequently, the nature, scope, and objectives of religion, and its relation to human life change according to each and every of the above-mentioned approaches. This article makes a critical analysis of some of the most popular of these approaches, while trying to argue for its own view of the subject.

The present study was conducted with the aim of introducing human religious identity and explaining the prerequisites for designing a specific curriculum. The Method of Analytical-Inferential Research and its Main Source was the Interpretation of Al-Mizan, Although the Specific Opinions of the Authors were also Used. The Results Showed that man has a Divine and Monotheistic Identity and the true Manifestation of its Knowledge, Development and Transcendence is Worship. Worthy Worship is also Accompanied by Humility and Purity and Submission to the will of God and His Pleasure. The Application of this View was able to Show three Prerequisites: Cognitive, Emotional and Functional, for Designing a Specific Curriculum. Accordingly, the Curriculum Should try to get the student to know God in Various Ways, to know the evil soul and its growing paths, to know Satan and his Deception, to think about God's Creation and Signs, to know the Day of Resurrection, to Meet God far away, Becoming from Ungodly Affairs, Loving God, Supplicating to God, Submitting to God's Commands, Remembering God, Giving thanks, Offering Prayers and Inviting, Attracting and Lasting and in this way wait for the Transcendence of his Individual and Social Behaviors.

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.

Initially, Charles Darwin put forward the ‘evolution theory’ as a biological theory in the scientific world. This sort of viewing the universe was not void of metaphysical results and had a great impact on humanities. Indeed, its effect on humanities was even more than its effect on biology. This study presents a report of evolution theory, its effect on anthropological foundations of humanities in five spheres, human’s truth, human’s status in the existence system, human’s will and liberty, human’s ultimate perfection and human’s creation to investigate them and show that the anthropological foundations of humanities emerged from the evolutionary view of the universe is not consistent with the anthropological foundations of Islamic humanities we support.

In the sphere of anthropology, there are two major approaches: philosophical anthropology and empirical anthropology. This study seeks to compare the views of two contemporary anthropologists representing those approaches regarding human essentials and investigate the consequences of their basic common points and differences in humanities. Therefore, we consider the views presented by Ayatollah Muhammad Taqi Mesbah on the basis of Islamic sources and transcendental philosophy, and among the humanist psychologists, Abraham Harold Maslow’s views on the basis of romantic philosophy, existentialist philosophy and empiricism. This study, in the concluding section, considers the limited and formal common points and many deeply-rooted differences between those two thinkers regarding those fundamental issues. This is in a way that the aforementioned differences have caused think differently regarding the description of human phenomena, explanation of human relations, determining the research issues and subject matters, and choosing the tools and sources of recognition; they even have contradicting judgments on determining behavioral norms as well as in valuing, policy-making, and recommending human behaviors and issues.

In addition to explaining the empirical method used in contemporary psychology and exposing shortcomings, limitations, and advantages; this article explores the role and position which empirical method has in Islamic psychology. Using a descriptive-analytical method and a library-based technique, this study is the outcome of an inquiring to authentic Islamic psychological sources and reliable methods. The findings show that, first, the empirical method based on sensory findings is the only way by which man acquires knowledge and there are three other methods by which one can grasp human psychological realities: intuitive method, revealed method and rational method; secondly, psychology considers man as a multidimensional creature and an especial method should be used for exploring every human. considering human nature, dimension. Man’s deep interested in physical phenomena, and his strong reliance on sensory findings in his everyday life, Islamic sources also emphasize on the experience of sensory findings. In some cases, when the researcher fails to achieve reassured realism by using other methods, the empirical method can be used to increase the level of reality. Therefore, the empirical method along with the other three main methods used for examining the psychological organization form the underlying bases and their behavioral aspects

Knowledge-therapy uses a series of techniques to solve many psychological problems and a wide range of psychological disorders. It is, however, not limited to a series of techniques; rather, it is a theory based on philosophical basis consistent with scientific methods. Pioneers and researchers of knowledge-therapy have not spoken of all intellectual bases knowledge-therapy. However, a review of discussions presented by therapists shows the effect of various philosophical foundations such as epistemic and moral relativistic thoughts. Accordingly, the present study aims at investigating the views of epistemic and moral relativism in knowledge-therapy and a review of those foundations based on Islamic thought with an emphasis on the views presented by Allama Mesbah Yazdi. This study is of documentary-analytical type. Its findings show that the pioneers of knowledge-therapy believe that there is no absolute and fixed truth. Besides, general and worldwide moral and spiritual values are rejected and all values are relative, personal and transient ones. On the contrary, according to Islamic thought, much of our knowledge is fixed, absolute and immutable, and moral relativism is an unacceptable doctrine; and there are absolute moral values beyond time and place.

Given the profound effect of hermeneutics in religious understanding, study and criticism of it is an avenue to reply existing doubts in this area and to develop religious sciences. Paul Ricœur, the contemporary philosopher, is a prominent thinker in the hermeneutics and methodologies of sciences, strengthened the philosophical hermeneutics versus other related thoughts concerning the methodology of understanding, and developed a reformed and compound method in interpretation of texts and understanding of religion. He has endeavored to provide a logical process from stage of reading to interpretation of understanding, employing phenomenological method and combining the element of structure explanation with element of understanding and ownership. The process, from one hand, has been formed based on independence of the meaning of text from intention of the author and unity of the meaning of the text, and from other hand has resisted absolute relativity, and have presented a criterion for judgement among interpretation. This article endeavors to address the most important element of hermeneutics of Paul Ricœur, criticizing the weak points and strong points of it by using fundamental thoughts of Islamic sciences.

Defining descriptive and prescriptive human sciences and stating their differences in their respective methodologies, the present study shows that values, for Allama Tabatabai, have an inescapable role in determining the goals and directing the issues of prescriptive human sciences. Accordingly, to produce felicity-generating prescriptive human sciences, we need a comprehensive and perfect system of values from the true religion. And since the issues of prescriptive human sciences are formed after determining the goal and achieving the necessary descriptions, Allama’s approach in inferring the issues of human sciences are explained in three stages: (1) collecting the necessary foundations and descriptions, (2) explaining, or – at least – considering, the goals of the true religion in a given issue, and (3) compiling the answer to that issue.

In the anthropology sphere, two major approaches are pursued: “philosophical anthropology” and “empirical anthropology”. The present study aims at comparing the ideas of two contemporary anthropologists as the representatives of these two approaches in regard with human’s innate features, investigating the effects of their basic commonalities and differences. Accordingly, the views of Ayatollah Muhammad Taqi Mesbah, among Muslims philosophers, based on Islamic sources and transcendental theosophy, and the views of Abraham Harold Maslow, among humanist psychologists, based on romantic philosophy, existentialism and empiricism were considered. In the result section, the present research has found limited and apparent commonalities as well as many basic differences between these two thinkers regarding the abovementioned issues, in a way that the differences has caused them to think differently in describing humane phenomena, explaining their relations, specifying the subjects and issues of research, and choosing tools and sources of recognition. Besides, they have different judgments in ordering, specifying behavioral norms, values, policies, and advising humane behaviors and issues.

In the discussion of the relation between science and religion and Islamization of sciences, Ayatollah Mesbah Yazdi first distinguishes the most famous meanings of science, religion, and the possible relation between each case, and finally explains his preferred meanings. The definition he accepts for the meaning of science is a collection of issues consisted of a subject and a predicate, such that the subjects are subset of a single subject, and require a positive or negative ordinance. Science, in this meaning, includes both descriptive and prescriptive sciences, and has no restrictions in terms of its source or research method. Therefore valid religious texts could be used, for the believers of a religion, as a source for scientific research. Ayatollah Mesbah Yazdi believes religion is like a map which helps us achieve the final perfection and have a program for a prosperous life, and its only referent at this time is the pure Islam. Religion has to explain the facts and commands which are necessary for human’s prosperity and thus includes all human’s optional behaviors. The different parts of religion are hierarchal such that each part takes care of its subordinates. The source and method of understanding religious teachings has no restrictions as well. He believes only the sciences which have a common border in their subject, issues, goals, bases, values or methods with one of the parameters of religion (beliefs, values, and commands) are considered religious (or non-religious). Therefore religious science is a science which considers religious values and convictional bases of religion in different levels (descriptive and prescriptive) and is in accordance with it or at least doesn’t disagree with it. On the contrary, the scientific theories (descriptive or prescriptive) which are either based on anti-religious bases such as materialism, denial of abstracts, or denial of a soul independent from body, or suggest some methods or behaviors which are incompatible or are in contrary with religious beliefs or values, are considered nonreligious or anti-religious science. The beliefs, moralities, and practical commands of religion can affect the postulates, answers and instructions of sciences. The most important role of religion in prescriptive sciences is by affecting religious values.

“Skepticism” supposes uncertainty to be the unavoidable destiny of human being. Some roots of modern skepticism can be found in the teachings of the Old Testament, as well as the falsification of some of the teachings of the Bible by rational arguments and scientific discoveries, and some political evolutions in Europe from 14th to 16th centuries, later called “Renaissance”. They led to a belief in the opposition between religion and science and between reason and revelation. By losing confidence in intellect and sense perception, a new tide of modern skepticism and relativism revived. Still some others maintained that reality differently manifests itself to different people; therefore, they do not believe in any common factor among human beings. The article argues that Islam, as a school of thought and practice, provides us with a special view of the world, and introduces a specific goal for the creation of the world and the human being. According to Islam, the final aim of human creation is to reach one’s voluntary perfection and beatitude, which is based on knowledge. Islam has a great respect for reason and reserves a high position for intellect, while taking its limitations into consideration too.

The foundations and presuppositions of the human sciences are of great importance to the human sciences. Among them, religious foundations –including religious beliefs– are very effective in Islamizing the human sciences. In the present article, we have dealt with the effect of monotheism on the strategic foundations of prescriptive human sciences in Allama Tabatabai’s view. Accordingly, we have first explained what we mean by the key words of the article; then, studied the effect of monotheism on the foundations of the human sciences in brief, and on prescriptive principles of the human sciences in detail.

Nominalism developed as an answer to the problems of universals. In this article, we first begin by studying the kinds of universal, and then, examine three theories, discussed much in the area of universals. These three theories are realism, conceptualism, and nominalism. Strict nominalism, metalinguistic nominalism, metaphor theory, narrative nominalism, class nominalism, methodological nominalism, and social nominalism are among the kinds of nominalism which we study in this article. Considering his realist tendency, Allameh Tabataba’i’s view is in clear contrast with some kinds of nominalism. This contrast is shown in the fields of ontology, epistemology, propositions, and fundamental methodology through a deductive and analytical method.

Jürgen Habermas’ treatment of religion is based on a perception of rationality as a substitution for religion. He interprets the development of human thought as a process of increasing differentiation. Within such a framework, he divides human history to three phases, marked by their specific form of understanding of the world: mythical world-image, religious worldview, and rational understanding of the world. His thesis is that in the modern era, religious worldview has lost its legitimacy, and religious language has become meaningless to the modern man; therefore, it has to be replaced by modern, rational understanding and language. This essay shows the flaws of Habermas’ idea by analyzing and criticizing his arguments. The author concludes that rationality in all its forms, whether in natural domains or social areas, descriptive or normative, is incapable of replacing religion.

Recognizing the influence of religious teachings on the human sciences in the three fields of objective, method, and problems, the present article divides the human sciences into descriptive and prescriptive ones, and deals with the role of eschatology in the methodology of prescriptive human sciences. Criticizing the prevalent methodologies in the study of the human sciences, including positivism, falsificationism, historicism, Dilthey’s hermeneutics, and critical realism, and stating their incompatibility with believing in the hereafter, the article studies the methodology consistent with the idea of eschatology, and concludes that in studying prescriptive human sciences, it is necessary to benefit from revelational methodology as well as rational one.

Taking into account the weak points of the extant humanities on the one hand and the strong points of Islamic humanities on the other, one would find out that there is an undeniable necessity for discussing Islamization of humanities. Thus recognizing and removing the obstacles in this way, we should find some mechanisms towards Islamization of humanities. According to Allama Mesbah, to create a development in humanities, we should reconsider their foundations based on Islamic teachings on the one hand, and benefitting the proper method, we should emphasize the application of Islamic regulations and values in them. Investigating into the works of Allama Mesbah, explaining humanities and Religious humanities as two important keywords, and reviewing the weak points of the extant humanities, the present article seeks to study the necessity of Islamization of humanities and identify the obstacles as well as the mechanisms towards Islamic humanities. The article ends with general conditions of Islamization of different disciplines from the perspective of Allama Mesbah.

The foundations of the human sciences play an important role in the theoretical as well as the practical life of the human being. The way a scholar views the human being determines many aspects of the human sciences, such as its subject matter, its methodology, and its functions. On the other hand, one’s behavior, beliefs, and even attitudes are influenced and strengthened by such a view. This is why it is vital to appraise those foundations in any critique of theories in the human sciences.This article tries to bring to light the anthropological foundations upon which Eric Fromm’s psychoanalytical theories are based. They are discussed in terms of humanism, the essence of humanity, alienation, human common nature, human and religion, and the perfect human being. These topics are finally compared and criticized on the basis of Islamic teachings.