جستجوی مقالات مرتبط با کلیدواژه « religious science » در نشریات گروه « علوم قرآن و حدیث »

Contemporary Iran, especially after the Islamic Revolution of Iran, has faced the issue of the relationship between science and religion. Religious science and scientific religion have the same form despite different content. The "Science and Religion" narrative is the third narrative, which has a different form and consciously tries not appendage science or religion, but this narrative also remains ideological due to the naturalization of the cultural issue. Using the method of narrative analysis, the text of the three representatives of these formations in post-revolutionary Iran is read. The purpose of this methodical reading is to reveal the ideological features of these narratives. Judging the validity of these narratives is necessary to distinguish more ideological narratives from less ideological ones. The result of this article is a sociological attempt to de-ideologize the relationship between science and religion. Two principles are created as criteria of judgment in such a way that science and religion cannot be appendage and at the same time they cannot be naturalized.

Summary In the Holy Qur’an and hadiths, “Tafaqhu fi al-Din” and the pursuit of religious knowledge are recommended and encouraged. “Tafaqhu fi al-Din” means awareness of religious teachings and rules, and includes awareness through imitation, but its specific application is dedicated to scientific and jurisprudential realization. The field of "jurisprudence in religion" includes the beliefs, morals, and practical rules of religion. However, its use in the term commonly used in theological institutes is devoted to jurisprudential knowledge of the provisions of the acts of those responsible. “Knowledge of the Hereafter or knowledge of God and self-knowledge,” “Insight in religion,” “Knowledge inherent in belief, action, and divine fear,” “Knowledge of belief teachings,” “The way and behavior of the Hereafter” are the interpretations of Islamic scholars for what is expressed by “fiqh” and “fiqh” in hadiths. There is evidence for each of these interpretations in the hadiths, but they are not specific to any of them, and they are all intended and desired. In hadiths, seeking knowledge and studying it is a duty for every Muslim. The meaning of science in these narrations is a science that includes either a part of the religion (i.e. the beliefs, morals, and rules related to the actions of those responsible), or that its study is approved and recommended by the religion. Learning these sciences differ in terms of necessity and scarcity, and in the first case; An in-kind or sufficient obligation, and discretionary or traditional learning for different people and situations. In all the hypotheses and possibilities, religious beliefs occupy a special and prominent place because they are the basis of religion and religiosity.

Science, which was teleological in pre-modern times and knowing the end was considered one of its most important pillars, in an epistemological evolution, not only the necessity of teleological state of science was denied, but it has been viewed also as a hindrance against the progress of science and the flourishing of human experience. The attitude led to omitting teleology from the field. Three issues can be raised about modern science: 1- The fundamental difference between pre-modern science and that of postmodern and that modern science as the latter is not teleological contrary to the former. 2- The destructive and corrupting results of modern science. 3- The need of natural sciences to religion and revelation for perceiving the ends of beings. This article, using an analytical-descriptive method, is responsible for examining the first issue and analyzes and examines the process of evolution of science with regard to the omission mentioned. According to this article, natural science, which at the beginning of its goal was to know the truth and its subject was associated with the ultimate thought, changed its purpose and subject with the introduction of modern thought and in a historical process. The founders of modern science considered the purpose of science as increasing human domination over the endless nature. The ideas of man`s ​​dominating nature and of the endless nature began with the writings of Roger Bacon in the thirteenth century and was completed by the theories of Galileo, Francis Bacon, Descartes and Newton in the sixteenth and seventeenth centuries

"Ground theory" is a qualitative method and is used in interpretive social research to analyze texts and extract theory from research data. Researchers in the religious humanities have developed the application of this method and used it to thematically analyze the text of the Qur'an and extract theories from it. On the other hand, from the point of view of Shahid Sadr, the valid ijtihadic method for exploring the scientific theories of the Qur'an is "thematic interpretation". Therefore, the application of contextual theory in Qur'anic theorizing, as a way of considering this method, as a thematic interpretation of the Qur'an. In the present article, the validity of this application is examined based on the views of Shahid Sadr.The problems of this research are presented in two areas of theorizing based on the method of Ground theory, and theorizing based on the interpretation of ijtihadic subject. Therefore, in validating and solving the research problem, the principles and rules of qualitative methodology and ijtihadic methodology are used. The main finding of this research can be considered as a methodological type. In this research, it is shown that in any theoretical research, including in the research of religious humanities and Qur'anic theorizing research, the research method must be appropriate to a valid scientific approach and a valid source of knowledge. Accordingly, the use of conventional research methods in the humanities, such as the method of contextual theory, for Qur'anic theorizing has no necessary methodological justification.

The study of civilization in the realm of humanities in our country does not have much of a boom; in particular, there are many issues that need to be researched from the perspective of conceptual and methodological approaches to civilization. Among such issues is the concept of new Islamic civilization. This article deals with the research critique of the book Razavi Civilization, which can be placed under the approaches of new Islamic civilization; however, this book lacks a methodological and scientific view of the issue. After the introduction of the book and other works of the author in this field, the importance of the issue of new Islamic civilization has been mentioned, and then we briefly enumerate the principles and foundations of book criticism and analysis, which includes a methodological view of the problem and a perspective of the characteristics of a scientific research book. The analysis of the book is done in two parts: formal criticism and content criticism according to the dimensions of the advantages and disadvantages; and then it is shown that despite the advantages such as the discussion of the new Islamic civilization, attention to the role of civilization of Shiite Imams and passive ignorance of the role of Imams (as) in history, but this book has structural and methodological shortcomings, such as: lack of definition of conceptual system, lack of logical order, non-argumentative and undocumented, methodological flaws and lack of analytical aspect. The necessity of analyzing the network of concepts of the family of civilization, the necessity of drawing and explaining the philosophy of history from the Shiite perspective, the importance of methodical critique of civilization texts, paying attention to the role of the relationship between religious science and new Islamic civilization, the need for a methodological view of the issue of civilization and adherence to the requirements of such studies are some of the results that this study emphasizes in the end.

Psychology as a scientific branch or a field of study that deals with the scientific study of human behavior and mental processes has been and still is in the focus of Muslim thinkers. If Islamic science wants to be presented as a new science as a rival to contemporary humanities, it is necessary to discuss it from an Islamic perspective. This research has been done with the aim of examining and explaining the nature of Islamic psychology and presenting research methods in it. To answer the questions follow: What is the difference between Islamic and Quran-based psychology and current psychology; and what are the differences between their principles, goals, themes and issues? The method of this research is analytical-inferential method and the method of collecting information has been library. Given that Islamic psychology is an example of a religious science, of course, whatever is said about religious science is also said about Islamic psychology. Therefore, Islamic psychology will not be a purely empirical science and, as a comprehensive branch of knowledge, will be part of the epistemological geometry of Islam. As a result, in discussing their methodology, the general empirical method is generalized, as well as using methods such as internal and external experience, field and historical navigation, rational reasoning, narrative devotion to what is a reasonable source, content analysis of religious texts, and so on. In Qur'anic discussions, it will also benefit from methods such as interrogation, recruitment, scientific theories, and interdisciplinary studies.

The discussion of religious science concerning experimental sciences is a new issue in religious studies, philosophy of science and new theology. There are two contradictory tendencies regarding it. First tendency holds that the description of experimental sciences to religious and non-religious, or in other word making religious sciences, is cogent and plausible, as well as helpful and necessary. The second tendency maintains that this is implausible and impossible. Exponents of this view has developed many arguments the most significant ones are: meaninglessness of religiosity in subject, the purpose and method of science, the separation between asking and replying and between assemblage and judgment in scientific investigations, study of threefold stages of scientific investigation, insufficiency of principles for making Islamic humanities, non-relatedness of science, undermining the incorrigibility of scientific sciences and vulnerability of religion according to scientific theories. These arguments have been criticized and assessed in this paper.

Islamic humanities have been viewed in various approaches. For Allamah Mesbah, knowledge consists in discovering the real and Islam is the unique Divine right religion that introduces the ways of happiness and misery in the fields of values and beliefs. Religious science, being related to human happiness and misery in the two fields, therefore, would be the one of certainty that is extracted from religious sources with a valid methodology. Though there may be found different problems in the fields of such sciences as natural sciences, medicine and …, regarding the function of religion as preparing the ground for human happiness, religious science must be defined with this consideration. Such being the case, we may not consider any scientific and valid statement as religious. Religion is not of such a duty as discovering causative relations phenomena; necessary function of religion lies in knowing and explaining the things effective in human happiness and misery. As stated, human optional actions are of high importance in the ground. On this basis, humanities should be regarded as those studying human optional and knowledgeable actions with their rules, effect and consequences as is seen in the cases of ethics and laws. And finally, regarding Allamah`s thought on the high and unique status of humanities in human thought and style of life, islamization of sciences would be established in the area of Islamic humanities.

Among the believers in the significance and possibility of realizing religious science, Ayatollah JavadiAmoli, believes in the possibility of the realization of religious science, by adopting a positive approach and relying on various topics of the tradition of Islamic thought. In more than a decade, we have come up with a wide range of reports that have been delivered in two opposites of criticizing or confirming his theory, and have contributed to the review his view. Among the critics, Professor KhosrowBagheri has expressed the most and most reflective criticisms of this view. Given that his criticisms embraced various areas of the theory, in some cases, he was faced with the response of the scholars defending from the theory. It seems that thinking more in the works of Ayatollah JavadiAmoli prevents from the emergence of some criticism. Hence, the present paper seeks to answer some of his criticisms by reviewing and focusing on the works of Ayatollah JavadiAmoli.

Since time immemorial, the relationship between religion and science has been and still is one of the most controversial and challenging debates amongst the intellectuals. The scholars of different fields of studies, with varying approaches, have addressed the topic in one way or the other. Now, it is necessary to designate the relationship between science and religion; for it would play an extremely important role in producing religious science. Fortunately, the Grand Ayatollah Javadi Amuli, treated the topic and this paper studies his notion of religious science and its implications. According to him, the very long-lasting dispute between religion and science is a story made up of misunderstandings. Neither science and nor that of religion, he holds, negates one another’s achievements. Thus, all sciences including the empirical, natural and humanities (which are the products of abstract and empirical intellect) should be put and processed within an epistemic framework. Hence, dividing science into different religious and non-religious forms, therefore, seems to be of no value. According to his analysis of the topic, the books containing divinely instructions deal with the legislative book of Allah whereas the books relevant to physics and chemistry address the existential productions of Allah. That being the case, both religious knowledge and empirical sciences, deal with the legislative and existential [creational] books of Allah accordingly.

By now, the approaches of the religious science have created religious science or improved contemporary sciences through two ways: the development or improvement of the methods and scientific techniques and developing contents and science data. The condition to produce science is firstly to create and set theories through religious components; secondly these theories have harmony in paradigm parameters and form in the light of religious world view. The components of the social theory are the bases of the society study (the reality of the society) which should be seen what they are according to the Quran. Therefore this question can be pointed out what is or are the bases of society study. What theories are resulted from these basic concepts of society studying in the Quran? This research attempts to present and define the presumption of the basis or components which comprise a society theory from the Quran verses to understand and determine the reality of the society. Therefore, the most important base to study the society among five basis of knowing the society (people, necessity, communication, disagreement, hope) in the Quran is the communication concept as a main pillar of knowing the society. The method in this research is the base ology which is the combination of thematic Quran interpretation and continent analyses (conceptualizing, concept categorizing and determining the main concept) and detection and explanation of the logical relation between the main concepts.

The criteria that are now used in psychology of religion for the assessment of how deep an individual or a society is religious were obtained on the basis of cultural principles and humanities of the West and though they are deployed worldwide, there is no justification for applying them to Islamic society of Iran for discovering the religiosity status of individuals. By examining the reality of religiosity and enumerating some necessary principles to be observed, this article attempts to make steps in explaining the criteria for religiosity in proportion to Islamic thought.Among important elements that need to be considered are: 1) necessity of distinction between religion and religiosity; 2) direct relation between religiosity and happiness; 3) reality of faith (iman) its fundamental status in religiosity; 4) enjoyment of most people of a degree of religiosity; 5) due attention to a variety of religiosity; 6) central place of intention in religiosity; 7) excellence of esoteric manifestations of religiosity in comparison with its exoteric ones; 8) necessity of taking account of individual situation in critical conditions; 9) submission by heart before God as essence of religiosity.