نشریه تحقیقات بنیادین علوم انسانی
سال ششم شماره 2 (پیاپی 19، تابستان 1399)

The aim of this article is to achieve an inferential method based on the school of “Javaheri” ijtihad, to explore the Sharichr('39')a view of the structures and processes necessary for the realization of a civilization. In this article, after the semantics of "civilization" and "ijtihad", what is civilized ijtihad, the central sign of which is "inference of processes" from evidence, and its distinction with similar topics such as government jurisprudence and system jurisprudence is presented. Is. Then, by using the generalization of the sentence, from "individual obligatory action verb" to "all interactions and changes resulting from structures and processes", and the generalization of the function of "authority" from "excuse" to "evidence" has been proved. Ijtihad is not dedicated to existing jurisprudence and can manage the understanding of descriptive and moral propositions both on a micro and macro scale. At the end of the article, the method of civilized ijtihad, using the tools of "setting words for the spirits of meanings" and the tool of "logic of systems" among the evidence, is discussed and an example of this operation is provided.

What can easily be argued is that the Western humanities, with their findings and statements, are, at least in many cases, at odds with our religion and our religious and cultural values; Because the existing humanities are based on the principles and ideas of humanism, pluralism, secularism and relativism resulting from the Western worldview and designed, produced and compiled to meet the needs of Western man. Therefore, the necessity of Islamizing these sciences and applying them is becoming more and more obvious to everyone. This issue has been considered as a fundamental issue since the early years of the Islamic Revolution, and in addition, attention to the humanities has always been a serious for the strategic Futurism process of the Islamic humanities (inspired by the foresight demand of Imam Khomeini and the Supreme Leader. Since Islamic humanities, as the soul of all sciences, can direct to other sciences and make them effective in human spiritual aspects in addition to material things, so this study has tried to explain the need for futurology and Islamic humanities. Future research of Islamic humanities in Iranian universities, the role of futures research in achieving the goals of universities in the field of Islamic humanities and provide a proposed process based on the Joseph Voros approch.

In this study (cultural social determination of knowledge in Quran), the relationship between knowledge and society, in Quran, is considered. The main question is: "Is there a theory about the relationship between epistemological and sociological arguments in Quran?" We address the question, with the help of qualitative content analysis and … , employing the implications of the words of the Quran on ontology, epistemology, anthropology, and sociology. The results of this paper are as follows:The effective factors on knowledge are, in length, God, Man, Occult beings (angels and Satan), and Earth and Relationship. Any of them affect man’s knowledge and morals, differently. High God, by far, has definite and decisive influence on all knowledge. In terms of man’s willful act, God’s genetic will passes through man’s will and, therefore, man is responsibe for these acts. The second effect is that of man and human will. His will is very significant. The matters, such as language, speech and action, their interaction with knowledge and morals are relevant, here. In the third place, occult beings, such as angels and Satan have sensible roles in mans’social reactions. The impact of natural and social factors ( based on human relations ) are in the fourth place: One of the most interesting scientific problems in Quran and Imam Ali’s words is taken into consideration, the effect of the natural environment ( salt water, proximity to water , dirt and water to adjacent land and groove and smelly earth, and the like), in the state of mind of the people. The effective social factors on knowledge range from the matters, such as manchr('39')s language, speech and action to his relationships. In Quran, in addition to the human dimension, there is another dimension to man that arises from his social interactions. Various human needs generate necessity of social life, and brings humans together, creating new identities. Perhaps, the first practical step to create such links, is family. Besides family, on the average, we can speak of the bonds of friendship and companionship. Also, two factors, among the links at the macro level, are important: power and wealth. The kind of human relationships has a great impact on human mind. The effect of these cases, however, is not certain. All the impacts are made under the domain of God and all of the above factors are the light of the Holy God: "and Allah surroundeth them "(Borooj: 20).

This article considers deviancies and abnormalities in societies as social pathology.  Each society defines these abnormalities according to its norms and values.  Due to vast social interactions of different cultures in 20th and 21st centuries, the definition of these type of behaviors are almost the same, but the interpretation of scholars differs.  This article’s claim is that in western secular interpretation, management of abnormal behaviors is at the sake rather than their resolving.  In contrast, in Islamic ideas their management and abolition are at the task.  The article’s goal is to present a theoretical framework that not even manage, but lead to abolition of mal behaviors.  First of all, we consider “free will” for individual and society who acts against social norms. Therefor her/his/its “will” should be trained in order to abolish mal behavior.  There are three levels of behaviors for individuals and societies: morals and values, knowledge and science and acts.  There may be abnormality in all these levels for each individual and society and between them.  In western theories efforts devoted to how to bring harmony between individual and society in all these levels and between them according to a single mood.  In this respect, they try to manage the deviancies according to a reference well accepted behavior.  In Islamic understanding of this article, due to believe in God, Prophecy and Judgment day, all individuals and societies should act according to God’s divine will to be blessed.  Following His will is the best way to resolve and manage individual and society’s behaviors.  Based on Quranic concepts and using logical arguments we try to bring proofs for the above-mentioned claim.

Paradigm guides the science production process based on philosophical and doctrinal views with logical and rational condition which intellectuals believe in as enacted principles. Current paradigms in humanities are: Positivist, interpretive (understanding), critical (structural). Since western civilization has been pioneer in science production in recent centuries, existing science in universities, especially in humanities are products of translating western civilization and thinking based on it. The paradigmatic principals of western science are versus the Islamic principles. Considering that city affects the spiritual, psychological, mental and physical status of citizens and the body and atmosphere of the city reflects the culture, values and beliefs of the society, current paradigms in humanities canchr('39')t be used to achieve Islamic city because of their fundamental differences with Islamic view. Therefore, an intellectual framework should be produced in accordance with religious view to achieve Islamic city. In addition to prove their citation to Islamic references and teachings because of relation to Islamic science, Islamic theories should have the efficiency and power to compete with and defeat current ones. This paper is a fundamental research and data are collected through documents and records.

Man has the right to determine his own destiny and he alone is in control of his financial rights. Social order in society causes the financial rights of individuals to be relatively stable and not to be exposed to instability due to the intervention of others. According to the principle of non-interference, it is not possible to interfere in financial rights without the will of the owner of the financial right. The validity of this principle through some basic principles such as; The principle of dignity, equality and freedom of human beings and the right to self-determination can be proved; According to the first principle, God has honored man by giving him the blessing of reason and giving man superiority over other creatures. According to the second principle, human beings are equal in nature and creation, and there is no reason for some human beings to take precedence. From the perspective of the third principle, human freedom requires that one decide freely and creatively and that the external decision-maker has no role in imposing his will on him and in the end, determining the destiny is the right of every human being who can determine it by his own will. In this article, the author has explained its principles through content and descriptive analysis, while introducing the principle of non-interference in other financial rights.