نشریه تحقیقات بنیادین علوم انسانی
سال ششم شماره 4 (پیاپی 21، زمستان 1399)

In the field of Islamic humanities, one of the existing gaps is the lack of appropriate methods with the requirements and needs of this type of science. The reviewal pattern of believer's lived experiences seeks to provide a pattern method for studying in the field of Islamic humanities by collecting the theoretical and practical experiences of believers when involving with real life situations and then presenting the findings to religious texts, in order to reach a religious explanation or solution. The design of this pattern is based on the idea of ​​the existence and possibility of using customary understanding and that observation is influenced by theory and also the pattern assumes that believers, in order to live faithfully, because of having some level of religious knowledge as well as religious concerns, when faced with real situations, they seek a religious understanding of phenomena or the discovery of religious ways of life. In the first step, the reviewal pattern identifies these understandings or ways, and in the second step, evaluates them religiously to arrive at a correct religious explanation or solution, and for this purpose, it uses the method of structural analysis.

The Islamic State pursues foreign policy within the framework of transcendent interests and on a multilateral basis; In the sense that its interests are created in the context of macro and strategic goals and at the level of human society. Given the limited capacity of the government, the importance of determining the interests and the conflict between the various interests in the implementation phase, the interests of the Islamic State are always confronted with the equations that necessitate a basic human monitoring and guidance mechanism. The direct responsibility of the governmentchr('39')s foreign policy apparatus to pursue strategies and actions and, consequently, to create unbalanced and contradictory approaches in different governments, the emphasis of some researchers and policymakers on the responsibility of government agencies in determining policies and programs and the lack of these agencies are the necessary criteria to act on complex foreign policy issues, increases the importance of designating an organization to lead and monitor the performance of the responsible apparatus in foreign policy. This article seeks to answer the question that according to what criteria does the mechanism of monitoring and guiding the interests of the Islamic State guide the actions of the government in achieving the interests? using descriptive-analytical method; First, it introduces the institution of Velayat-e-Faqihas a regulatory and guiding mechanism; second, it explains the practical models of the the institution of Velayat-e-Faqihas for monitoring and guidance, such as the value-based decision-making model, the efficient management model; third, it explains the criteria for monitoring and guidance Such as paying attention to the goal, consulting with the elite, etc. with the aim of standardizing the performance of the supervisory and leading institution.

Reading architectural works regardless of the anthropology of their schools has caused the basic concepts in Western research to be the basis for Islamic architectural research. One of these basic concepts is typology, which, based on evolutionary anthropology, describes the basic and variable form pattern as the cause of the evolution of works, while the origin of evolution in man and architecture must be constant for evolution to find meaning. Therefore, Islam has called this source of evolution nature, which is the distinguishing chapter of evolutionary and Islamic anthropology. Therefore, the present study has studied nature by descriptive-analytical and exploratory methods and by discovering the concept of the center from its semantic heart, has tried to produce a new model of reading architectural works (as a container of human life). In this regard, the concept of the central system as a basic model instead of the concept of species is the source of the evolution of works in all its areas and by creating a formal system, the unity between architectural works in time is justified. In general, the central model will be able to solve many non-standard problems or purely formal criteria and contradictions of meaning and body in the typological model.

Despite the fact that some religious leaders and people consider the Iranian banking system as usury and the negative effects of the creation of bank money, some still insist that the current banking in Iran is not only interest-free but also Islamic.  And creating bank credit money is the inalienable right of the bank. To refute this idea, we first explain the main nature of Western banking and show the two main features of Western banking. The first feature is the types of debt contracts with fixed interest rates and guaranteed principal (usury loan) and the second feature is the creation of credit money. The Monetary and Banking Law of 1362 and the recent proposed amendments have only paid attention to the nature of usury in banks and have done so in the form of denigrating banking by introducing legitimate contracts and diversifying them to provide depositor and applicant facilities in the field of equipping and allocating resources. In these reforms, the creation of bankschr('39') credit money has been neglected or this creation of money has been assumed as their inalienable right. While the feature that makes a bank a bank is the creation of credit money, not that usurious loan. In addition to the issue of credit money creation, the question arises as to how true the current banking and recent reforms, which are claimed to be not only amorphous but also Islamic, are. The present study is fundamental and with the method of content analysis and descriptive and library study showed that due to the presence of usury and usury in various ways in the current banking of Iran, the law of interest-free banking in 1362 and the recent proposed amendments in the first step towards Islamic banking. People are obviously committing usury. Despite all the efforts made, we have not yet been able to complete the second necessary step, which is to demoralize the banking system, and we have a long way to go before entering the third step, namely Islamic banking. Islamic banking has characteristics that any legislative and institutional arrangement must achieve and provide those characteristics.

In this study, the first goal is to investigate the role of philosophy in the formation of psychotherapy approaches. To this end, in a general view, the relationship between Western philosophy and the psychoanalytic approaches of Freud and his followers, behavioral therapy and its second wave, including rational emotive behavioral therapy and cognitive therapy, gestalt therapy and client centered therapy, have been studied. In the second part, after presenting examples of the philosophical foundations of each of the mentioned approaches, a comparison is made between the philosophical foundations of psychotherapy approaches and the foundations of Mulla Sadrachr('39')s transcendent wisdom in three sections: anthropology, ontology and epistemology. The results of the research in the first part show that each of these approaches has its roots in Western philosophy. The results of the second part of the research show that there are significant differences between the Philosophical Foundations of the above-mentioned approaches and the principles of transcendent wisdom in the field of the position of God in the universe, the definition of the limits of psychology, the truth of human existence, human will, the purpose of human life and the role of the material world in human life. The research method in the first part is library type and in the second part is analytical-deductive and theoretical analogy.

One of the important issues in the philosophy of social sciences is to explain the relationship between the explanation and interpretation in understanding social phenomena; this is generally explained by the distinction between cause and reason. A social explanation is explaining why that event occurs based on the causes of the occurrence, but in interpretation, the goal is a deep understanding of a social action based on the reasons and intent of the actor. In this paper, based on a description of the distinction between natural cause and divine cause, it is shown that all phenomena in the natural world are underdetermined; as a result, the “laws of nature”, which express the natural relations of objects, are the only subsidiary factor for the realization of natural and social events. In the field of social phenomena, the “free will” is the immediate cause of the determination of social phenomena, but due to the possibility of violating the free will from enthusiasm and its motivating reasons, the reasons are the only subsidiary factor for social actions.