جستجوی مقالات مرتبط با کلیدواژه « religious science » در نشریات گروه « فلسفه و کلام »

The production of religious science is a very important prerequisite for the realization of Islamic civilization and has always been a concern of Islamic thinkers. Various strategies have been proposed for the production of religious science. One of the centers that has a long history of special attention to this matter and has presented significant productions and theories about it is the “Islamic Sciences Academy of Qom.” Studying the identity of the religious science proposed by this center before explaining and examining its foundations, is erroneous and leads researchers to numerous fallacies. The Academy believes in six foundational principles for determining the “identity of religious science”: the study of the West, sociological study of the science production process, epistemology, philosophy, logic, methodology, and the study of religion. One of the Academy’s unique theories, considered a renaissance in epistemological discussions, is the “Directionality of Knowledge” theory. This theory is one of the Academy’s innovative and highly influential foundations in analyzing the identity of religious science. In this study, utilizing library research methods and rational examination of discussions, we have elucidated various aspects of the theory of the directionality of knowledge and critiqued it. Addressing this theory is of particular importance due to its fundamental nature and the possibility it creates for critiquing other views and scientific works of the Academy. Another unique feature of this study is the use of works available in the Academy’s repository, some of which have not been published.

The various perspectives on religious science indicate a variety of intellectual approaches in this field. Ayatollah Javadi Amoli’s theory of religious science, one of the prominent theories on this science, has garnered significant attention among scholars. Institutionalizing this theory could lead to a substantial transformation all over the world. This study examines the challenges and functions of his theory on religious science. The findings reveal challenges such as the confrontation with atheistic science, the conflict between intellect and revelation, the institutionalization of nature instead of creation, the potential conflict between the results and products of empirical knowledge and religious science, the establishment of identity-erasing Western science, the challenge of the confrontation between revelation and intellect, and the presence of Qarun-like thinking among scientists as the main obstacles to the realization of religious science. These challenges require independent research; however, this study merely explains the challenges and provides a brief response to them. Additionally, the functions of this theory include a maximalist approach to religion, the unity of science and religion, the comprehensiveness of epistemic sources, human perfection, attainment of pure life, the unity of Islamic seminary (Hawza) and university, the synergy of reason and revelation, acceleration in civilization-building, access to a source beyond reason, and resolving the conflict between science and religion. These functions pave the way for transformation in Islamic civilization and provide a platform for interaction among various fields of knowledge. This study emphasizes the importance of this theory as a solution to contemporary challenges and the utilization of upcoming opportunities.

The issue of religious science is one of the most challenging issues in the field of philosophy of science and philosophy of religion. In this field, different views have been formed. Some views are immature and primitive, while others are in the structure and format of a scientific theory. Among the viewpoints that have a theory structure is "Theory of Religious Science" by Professor Ali Akbar Rashad. This theory has been formed with regard to the injuries of common sciences and their criticism, as well as the capacities of the Islamic religion , the mission and the goal of the religion.

The present article, with analytical and philosophical method, intends to criticize and Review Professor Rashad's theory in terms of principles, criteria and pillars of religious science.

In this article, In addition to explaining the theory, pointed out its strengths and weaknesses and reached the following results A) Some strengths of the theory are: relative comprehensiveness, having a theoretical framework, based on reliable and religious foundations and the like. b) Some of the ambiguities and gaps are: the difficulty of writing, ambiguities in the application of some concepts and terms, ambiguities in the definition of religious science, ambiguities in the criteria of religious science and the like.

Jawadi Amoli's theory of religious science, which he believes is the solution to the problem of the conflict between science and religion, has been severely criticized. The question of why this theory has been criticized so much is at the heart of this article. This theory seems to be based on assumptions, concepts and approaches that are different from the assumptions, concepts and approaches of those who believe in the conflict between science and religion, and this difference is the source of misunderstandings and an obstacle to the acceptance of his theory. In this article, citing Jawadi Amoli's texts, I have mentioned some of these assumptions, concepts and approaches. Some of the differences are as follows: the traditional view of the structure of science, the one-way relationship between science and philosophy, a certain and different personal perception of "science" along with the theological approach and perspective to the issue of science and religion. They can explain the origins of some of the objections to this theory and show that any solution to the problem of science and religion must address these differences.

The role of divine attitude in the theorizing process is one of the controversial issues, and of course accepting or rejecting this role can have important results. This is why this role-playing is investigated and researched from different angles. The main question is what are the ontological foundations of divine attitude and their role in scientific theorizing? In this research, with the analytical descriptive method and based on the review of library sources, some of the most important different ontological foundations of the divine attitude have been pointed out and stated that theorizing in its different stages can be influenced by the theoretician's divine attitude and be affected accordingly by this attitude. Ontological foundations, along with other foundations such as cognitive value foundations, epistemological foundations, etc., changes the spirit that dominates scientific theorizing, from the creation of subjectivity and theorizing to even the position of judgment.

Religious science is a science influenced by religion. The effect of religion on knowledge depends on the existence of features in religion such as valid religious source, knowable content, and comprehensiveness and perfection of religion, which are called the theological foundations of religious science. Opposing these principles means opposing the possibility of religious science. Although the theory of religious experience was proposed with the motive of defending religious belief and in favor of the existence of God, it conflicted with some religious foundations. Religious empiricists, focusing on the dimension of human tendency towards religion, consider the essence of religion to be a kind of religious feeling and experience. They consider revelation to be the prophet's religious experience, and the prophet's message is a personal interpretation of that experience and is influenced by human characteristics. These positions are incompatible with theological foundations of religious science and oppose the possibility of religious science. Explaining the relationship between the theory of religious experience and the theological foundations of religious science and, accordingly, with the possibility of religious science, is the problem of this research, which was conducted with an analytical and comparative method, and at the end, the incompatibility of this theory with religious science was concluded.

There are guiding propositions in the Holy Qur'an from which advisory propositions can be deduced. Achieving this requires comprehensive foundations and obstacles to make these inferences sound and prevent them from being distorted. In this regard, and looking at the jurisprudential-ijtihad model, an attempt has been made to explain the Qur'anic-cognitive foundations for the legalization of the science of counseling in the two areas of possibility and permissibility of deriving counseling propositions from Crimean verses. This research deals with these two important issues with a descriptive and analytical approach. Quranic principles in the field of possibility of legalizing the science of counseling, the comprehensiveness of the Qur'an and its scope in human guidance, the instinct of Qur'anic teachings, the wisdom of the Qur'anic words, the appropriateness of the characteristics of the Qur'anic language with the principles of counseling and the existence of fundamental issues of counseling teachings in the Holy Qur'an. In the field of permission to deduce advisory propositions from Qur'anic guiding propositions, the verses indicate contemplation in the Holy Qur'an.

Today, the idea of expansioning of religious science is known not only in Iran and the Islamic world, but also in the Western philosophy. The "possibility of religious science" discussion has a history of more than two centuries; and its roots grew from the beginning of the discussion of the separation of science and religion and the confrontation between human science and Christian wisdom in the West, and the result was the marginalization of religion for a century. This ideaology has created sects in the Western and Islamic world in the field of science expansion, which are mainly divided into three standpoints. In the expansion of science, a group has given originality to naqli (narration) knowledge, a group to human knowledge (experimental sciences), and the third group has confirmed two standpoints and considered the way to acquire knowledge to be both intellect (áql) and narration (naql). Ayatollah Javadi Amoli, who is one of the sages in this field, considers the third standpoint valid and has emphasized its validity in his numerous books. This article investigates the principles, nature and possibility of religious science from the standpoint of Ayatollah Javadi Amoli with a descriptive-analytical method along with some criticisms on this. According to Ayatollah Javadi Amoli`s view, if science is science and not pure illusion and hypothesis, it will never become un-Islamic; therefore, the expansion of religious science is not only possible but also necessary.

To make a novel Islamic civilization based on indigenous and Islamic knowledge, segmentation of science unlike the posterior view which has been done according to the method and the end of available science, should be done based on the prior view to its true and real teacher who is the God.so the goal of this study is presenting a prior plan for segmentation of sciences. The current study was analytical descriptive and has been organized according to library rational analysis method. The findings of study shows that deep thinking in areas of life for discovery, creation, changing, management, excellence and promotion of a pleasant meaningful life, leads us to a modern segmentation of sciences and our orientation as well. Due to the six goals of Quranic thought, a conceptual spiral model of knowledge according to divisions of sciences to detectable, productive, changeable, applicable and perfect model is being suggested. And also, its mediator model to make an executive structure of science production in three dimensions of think tank, library, and applicable sciences in successive generation of the novel Islamic civilization as well.

In trying to explain the "Religious Science", Mehdi Golshani maintains that science is divided into religious and secular not only in terms of the direction and application of science, but also in terms of the metaphysical framework of theories. He argues that because neutral science - in the justification phase- is unrealistic and difficult, science must be non-impartial (and at religion's side). Michael Stanmark believes that "religiously partisan science" is quite possible and even inevitable at the direction and application phases, but rejects the Golshani's argument that impartial science is unrealistic in justification phase of science. Golshani responds that his argument is about fundamental theories such as the origin of the universe and the origin of life. He also contends that counterexamples of his theory are results of Muslim scholars' differing interpretations of religious beliefs. Stanmark challenges Golshani on the evidence of the unrealisticness of impartiality in fundamental theories, citing some counterexamples. In this article, we use descriptive-analytic method to deal with this debate, and then we will make a new argument to show that the metaphysical presuppositions in Golshani's argument are chosen by the scientist primarily because of their "rationality", not because their "religiosity".

The possibility and manner of Islamic humanities is one of the issues that have been considered by many Muslim scholars and thinkers in recent decades. One of the ways that can help the advancement of this field of study and solve its problems is the comparative study of the opinions and theories of prominent and influential personalities in this field. For this purpose, the present article tries to briefly review some of the most important similarities and differences between the views of Allameh Mesbah Yazdi and Seyyed Mohammad Naqib Al-Attas in this field by descriptive-analytical method. Among the similarities can be found such things as: the possibility and necessity of compiling Islamic humanities, basing Islamic humanities on their own principles, denying the limitation of empirical methodology, critique of secularism as one of the important and basic principles of humanities Western and ... pointed out. Regarding differences, such things as: definition of science, religion and religious science, the criterion of truth and falsity of propositions, the place of intuition in the tools and sources of cognition, ontology and its impact on Islamic humanities, etc. It is a mention and a reference. Keywords: Religious Science, Islamic Humanities, Allameh Mesbah, Seyed Mohammad Naqib Al-Attas.

Several theories have been presented about the religious science, each of which has tried to provide a roadmap for it. But have these theories been successful? Have they been able to have a social impact among educators and students? In this paper, by examining the factors of failure of many of them, we consider the requirements of an effective and successful religious science theory. These requirements are analyzed in these eleven ones: providing appropriate examples of a religious science theory, providing an operational solution for its realization, providing the necessary acceptability, having an appropriate response to the supposed conflicts between science and religion in that science, and specifying The religious level of that religious science, the distinction between religious science in different religions, having internal coherence and experiential adequacy, the lack of annulment of a religious science with the manuscripts of some scientific materials, consistency with the set of coherent beliefs of religion, the advantage of becoming religious science in relation to secular science, being transformative.According to the above requirements, the author's theory of religious science that can be successful and effective will be presented and it will be studies how these requirements are considered in it.

In recent decades, some thinkers have spoken of religious science and although they agreed on its possibility, they did not have a single theory on its meaning, application and how to distinguish it from secular science. Everyone agreed that science was influenced by presuppositions, but there was serious disagreement about how and to what extent they affected them. This statement was discussed more in natural science than in humanities. Because if natural science discovers the laws of nature, how do presuppositions influence the discovery of laws? If the function of religion is not the interpretation of nature, how can it intervene in the knowledge and interpretation of nature and make science a religion? The present article tries to express the meaning of religious natural science and prove its realization by descriptive-analytical method. According to this article, one of the most important features of religion is the teleology of nature, and this feature, makes natural science dependent on religion.

Most theories of religious science in Iran, not only try to realize the practical compatibility of science and religion, but also seek to apply religious theses in (natural and social) sciences and their education. The purpose of this paper is to analyze the "application of religious science in (natural) science education", which is under the broader problem called the "realizability of religious science theories". in order to analyze and study the problem in more detail, three theses (suggestions) are proposed at the beginning: First, the religious science education is a nonsense ideal and impossible. Second, instead of Religious Science education we must talk of religious education of science. Third, religious education of science is itself a paradox. these theses analytically have examined based on religious science theories, as well as goals, structure and nature of science education approaches. This study shows that religious science education in the current situation and due to the lack of a religious model for science, although not in principle meaningless and impossible, but an ideal (not in the sense of unattainable). Instead, religious education of science is possible and realizable. However according to the standard goals of current science education, biased and dogmatic approach to religion leads to paradoxical "religious education of science" construct. Thus, the problem of "application of religious science theories in science education", not only tied to several other problems, but also it can be reduced to them, And the more accurate answer to the problem is rely on the solutions to those associated problems.

The aim of this paper is to examine some solutions to the question of how a "religious education of science" can be compatible and adapted in the light of theories of religious science. This question can be considered under the issue of "application of religious science in science education", which in a more detailed analysis of the problem, has been reduced to the question of the possibility and compatibility of "religious science education".

by philosophical analysis, hypotheses of this research examined, in the light of Golshani's theory of religious science and from compatibility perspective of "religious science education".

the results of this study showed that in the field of science education, first, the theistic education of science is a maximal approach to the compatible "religious education of science". Second, the "theistic education of science" is achievable in the attitude dimension of learning. Third, the "interdisciplinary approach" is a fair and minimalist approach to the compatible curricula of "religious science education".

Finally, in order to achieve a compatible religious education of science it can be act in a range of solutions from the interdisciplinary approach (minimalistic approach) to the theistic approach to science education (maximal approach).

Sadr, as one of the pioneers in the field of production of religious knowledge, has presented a substantial theory in this regard, according to which he has tried to establish Islamic economics. This theory can be generalized to other fields of humanities and is called "the theory of the scientific birth of religious community" in this research. According to this theory, Sadr believes that humanities is always dependent on and within the framework of a doctrine that has been accepted by the community studied by scholars. The focus of Sadr's theory of religious science is the dependency and relationship between science and doctrine; and on this basis, he explains the possibility of producing such science and its necessity.
The process of production of religious knowledge, from Sadr's point of view, is explained as follows: First, with the help of religious insights and commands and applying the ijtihad method and the approach of coherentism, the jurist uses the superstructure of the Divine law to discover the substructure and basic theories of the school. Then, if this school is implemented in the society and the events of the Islamic society are considered as the data for experimental methods, religious sciences will be born by the hands of scholars of different fields of humanities from the heart of the religious community.

 To answer the question whether in the process of production of Islamic humanities, we will see a change in the nature and foundations of these sciences, or only by maintaining the nature, changes in their identity will occur? Finally, the preference of the founding view over the refinement view is one of the aims of this article. 

In collecting information, the author of the article has used the library method and in inferring the point of view, has used the descriptive-analytical method and in his functions and results, has used the ijtihad method.

While criticizing the monotheistic view, the dualistic view was accepted for some reasons.

First: the nature-building elements of these sciences are influenced by factors such as theological propositions and the result is the Islamism of these sciences, so Islamism is related to the nature of the humanities; Second: The acceptance of the theory of Harmony (Tanasogh) in the criterion of the distinction of sciences and the requirements of the three-level relationship of the components of science can provide a good justification for accepting this claim. On the one hand, in the discussion of religious science, the meaning of the discipline is central, and on the other hand, the effect of the propositions of Shiite theology on the components of humanities In terms of territory, is maximum and in terms of quantity, is fundamental, so that There is no choice but to propose new nature-building elements in the Islamic humanities.

The criterion of religious science is the standard(s) that “essentially” distinguishes “religious science” (sacred) from “non-religious science” (secular). I believe the religiousness of science depends on the religiousness of “the five basic parameters” of science. To explain it more, I should say: sciences have three kinds of elements which “creates existence” and “creates distinction”: 1- “basic parameters”, 2. “essential distinctives”, 3. “formal-essential” coordinates.The “basic parameters of knowledge” is used for the elements which “creates existence”; these elements are as follows: “theoretical bases” (presuppositions), “subject”, “matters”, “goal”, and the “logic” of science.The essential distinctives of knowledge includes such elements as: “the kind of existence” of science and its relating propositions, “the characteristics of epistemology” of science and its relating propositions, “the value-based coordinates” of science, and “the geometry of cognition”. The essential distinctives of knowledge are a result of the basic parameters.Considering the above points, religious science “in its special meaning” is a cognitive system that all of its “basic parameters” are religious, and its constituent propositions coincide with reality as well. Using the title “religious science” for such a knowledge is a literal occurrence.

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.