نشریه تحقیقات بنیادین علوم انسانی
سال پنجم شماره 4 (پیاپی 17، زمستان 1398)

Evolution and improvement always makes sense in relation to a source and a destination; That is, you have to start somewhere and get somewhere, and throughout this process, the previous stages must be the backbone of the later stages. This means that the production of religious knowledge should be seen as a "process" and it should always be promoted by relying on the previous legacy of Islamic sciences; Therefore, in this article, the authors, based on their experiences in this field, have proposed a four-step process for the realization of change in the humanities, which they believe can be considered a clear and efficient path.
This process begins with the systematic identification of the existing scientific literature and is initially exploited in a short-term way in solving the problems of society by changing the appearance of science and refining (filtering) it from the definite cases of opposition to religion. In the next stage, while classifying the sciences and paying attention to the system of theories, it provides the conditions for a comprehensive critique of Western theories in a systematic and effective way, and in part, produces new Islamic theories. In the final stage, the issue of the creation of science is raised in a fundamental, comprehensive and coherent way.
The present article has been done by descriptive-exploratory method and is practical in terms of purpose.

Some Muslim thinkers have made a claim about the capacities of the theory of innatism for evolution and progress of the social sciences, which has been less elaborated. This article aims to evaluate this claim with the presupposition that the theory of innatism can provide new horizons for the social sciences, especially in important fields such as sociology of religion, sociology of ethics, family sociology, social pathology and sociology of social change. The approach is a philosophical one in which the opinions of Muslim philosophers, especially great ones such as Allameh Tabatabai have been employed. Thus, the article has presented a general outline of this theory and its principles and assumptions which are summarized in five principles: the gradation of human nature, the distinction between instinctive innate characteristics and rational innate ones, the possibility of conflict between innate characteristics, the possibility of deviation from innate characteristics, and the necessity of distinguishing divine innate characteristics from secondary nature. Then, In order to answer the question of what concrete effects the theory of innatism can have on the evolution of social sciences, I have attempted with an exploratory analytical approach to display this effects by referring to actual instances from sociological discussions. I have accomplished this task, as an innovation of this article, with a focus on the following issues: the possibility of recognizing other societies, the rationality of the people of other societies, the priority of the internal changes of human beings over the external changes of societies in most issues, the possibility of attributing many cognitive and cultural developments of societies to alteration of the secondary nature of individuals and eventually the improvement of capacity of the social sciences to explain issues such as the origin of the family, the difference between transcendent human beings and evil human beings, the secularization of society, the effect of faith and morality on the strength of marital bond as well as their effect on the authority of religious leadership.

This study aims to investigate research need in Figh of psychology, towards research planning and conducting prioritiezied research. The methods was qualititative abd mixied with survey and contet analaysis. Statistical population in the documental sources section include all documents on Figh of psychology, in human resoucere section include experts in Qom, and in organizational section include Islamic coulnseling senters in Qom. The sample include 110 documental, human, and organizational resources. The sample in human section include 20 experts which have been selected through purposive sampling. The findings include 137 research title in psychology fields. Counseling and psychotherapy with 48 research need (35.03%) had the most reaserch needs followed by Family with 30 research needs (21.89) and psychopathology with 22 reaserch needs (16.05%). The field with the least research need (1 need; .72%) was General followed by Social with 2 need (1.44%). The conclusion would be that Feghahat in the areas of psychological questions especially in the fields of Counseling and psychotherapy, Family, and Psychopathology is needed and with this comprehensice and accurate study amd scientific methoods, interested reesearchers and related organizations are advised to use these research needs in selecting research topics.

The purpose of this study is to provide an approach based on Islamic teachings to  study spiritual health; In such a way as to provide the ground for the theory of the model of spiritual health based on Islamic thought. The research method is descriptive-analytical, which first identifies the basic concepts related to spiritual health, then the relationship between these concepts with each other in a logical framework and then the dimensions of health in the form of several models are mentioned. Also, the tools for measuring spiritual health and basic approaches to spiritual health are mentioned and the Islamic view of spiritual health is based on epistemological, ontological, theological, anthropological and arithmetic principles and a definition of spiritual health based on this view and its characteristics is provided. According to the mentioned principles in the view of Islam, we have achieved a model that can be used to build structures to measure individual and social spiritual health, especially in Islamic society, to promote spiritual health. For this purpose, the components of this structure can be designed based on the insights, tendencies and behaviors of the individual in the four areas of divine, individual, social and natural.

In this research, the historical story of the transformation of the humanities after the Islamic Revolution has been narrated and the critical and transformational confrontation with modern humanities has been examined as three historical periods. From the proclamation of the "Cultural Revolution" to that of the "Software Movement" (1980-2000), it has been considered as the first period that began with the emergence of religious transformational ideas in the early years of the revolution, but for some reason was eventually dominated by positivist attitudes in the universities. In the second period (2000-2009), the effects and reflections of the Software Movementchr('39')s discourse plan by the Supreme Leader of the Revolution on the scientific environment of the countrychr('39')s universities and the re-maturation of the transformation of the humanities in the country are mentioned. In examining this period, both negative efforts in "Critique of the Philosophy and Epistemology of Western Humanities" and positive efforts to explain the "principles and foundations of Islamic humanities" have been discussed. In the study of the third period (2009-2020), referring to the theoretical and intellectual roots of the sedition of 2009, it is explained how this political event caused "Western humanities" to be considered as a "strategic challenge" in the countrychr('39')s administration and the concrete, practical and prescriptive aspect of the humanities, to be more prominent. After examining the experience of institutionalization and documenting the management of science of the Islamic Republic in the third period, the implications of the historical experience of these three periods are discussed. As a result of these implications, the need to establish an interdisciplinary field of study and new knowledge that is responsible for the study and research in the field of " Management of the Transformation of Humanities " has been emphasized and some of the missions and requirements for the establishment of this new knowledge have been mentioned.

The purpose of this research is to develop and validate the scale of courage based on Islamic sources. For this purpose, two methods of conceptual analysis and field survey were used. In the conceptual analysis method, referring to the traditions of the infallibles, four components (strength, permanency, action, rational cognition) and 29 signs for courage were extracted.
In the next stage, both of components and signs with their documentation, were provided to the experts and after applying them, for verified cases, items were designed.
In the final stage, after an expertschr('39') opinions about the suitability and necessity of each item, a scale was prepared with 45 confirmed items.
In the survey stage, the scale prepared after the pilot study on 50 samples and performing statistical analysis on the data was ready for the main study.
In the main survey, the data of retrieved from implementation of scale on 225 students of Shahid Rajaee University and Qom seminary students(Masumiyeh religious Islamic school,Imam Khomeini Institute and Comprehensive Center Of Islamic Sciences) were extracted and the validity and the reliability of the scale were examined.
In order to examine the content validity, the criterion validity and the construct validity respectively was used from the expertschr('39') opinion, the moral courage scale of Sekerka and the factor analysis method.
In terms of content validity, three components of the four main components of courage were prepared. Each of the 29 signs of courage was accepted by the experts and finally, from among 87 items, 45 items were accepted for implementation of the scale. In relation to criterion validity, the Islamic courage scale has a positive and significant correlation (r = 0.637) with the moral courage scale of Sekerka. In relation to construct validity, three items with load factor less than 0.3 were eliminated and on the remaining 42 items, factor analysis was performed that after factor analysis, four factors were identified. These factors are: "Chivalry, resistance, rational action and tolerance."
 The results showed that the scale of courage based on Islamic sources has a good validity and reliability for research activities.