نشریه تحقیقات بنیادین علوم انسانی
سال هشتم شماره 4 (پیاپی 29، زمستان 1401)

One of the fundamental issues of the formation of Islamic humanities is solving its methodological issues. The purpose of this research is to contribute to the scientific movement formed in the direction of Islamization of the humanities, in search of the feasibility, method and conditions of deriving the descriptive and normative propositions of the humanities from the legislative rulings. The results of the research, which was carried out by analytical-descriptive method, show that it is possible to infer descriptive and normative propositions of humanities from legislative rulings, and if the researcher is proficient in the term ijtihad of the seminary and has expertise in one of the disciplines of humanities, he can maintain The principles and foundations of Jawaheri's method of jurisprudence to infer descriptive and normative statements of human sciences from legal rulings. The basis of this inference is based on conjecture, and by gathering evidence and leaving the suspect, the level of confidence is increased to the content of conjecture. At the end, some examples of inferred propositions with the mentioned method are presented

A review of the works related to the science policy making indicates the classification of this scientific field under social sciences and specifically, social studies of science and sociology of science, which itself is rooted in the opinions of classical sociological thinkers such as Durkheim and Marx. In this field, some of the theories examine social studies of science or science policy making in different perspectives of the modern world, and some of them refer to the general distinction of all modern perspectives with the pre-modern world, especially the Christian Middle Ages. In this article, by emphasizing the perspectives of the second group such as Michel Foucault, Thomas Cohen and Bruno Latour, the developments related to the break of modern science from the medieval Christian world were examined in terms of subject and foundations. Also, the relationship between the genesis of social studies of science and science policy making in the 20th century with previous periods of modern science was analyzed. Finally, according to the metaphysical view of science in the Islamic-Iranian world, especially before the encounter with the modern world, based on Islamic wisdom, the epistemological requirements of social studies and the science policy making in the Islamic-Iranian tradition was considered.

xploring the truth of religious science in the field of humanities/political-Islamic sciences indicates a chaotic situation that has arisen from the disagreement of thinkers on the authenticity and validity of these sciences and how to attribute them to Islam. Finding the root of this disorder, the researcher is familiar with factors such as; Underdevelopment, inefficiency, lack of epistemological independence, passivity and influence against the hegemonic power of secular and positivist Western sciences lead to the dominance of subjectivity and abstractionism, lack of social extension and methodological chaos. Although it is difficult to focus on one factor, but in the weight of measurement and comparison, it is possible to arrive at certain indicators for the preference of a factor in the formation of the "crisis of attribution of political science to Islam". Based on the theoretical framework and analytical method of "Crisis Theory", the hypothesis of the effect of methodological confusion was highlighted in the creation and deepening of the crisis of the authenticity of Islamic political sciences and their logical attribution to religion, and with the motivation of providing relief and helping political sciences in solving the "epistemological identity crisis" He considers the method of religious ijtihad at the level of Islamic inventive sciences such as "jurisprudence" to be the best reference and method model for the production of religious science and Islamization of political sciences and crisis resolution.

The theory of Islamic political progress is based on the transcendental metaphysical foundations of anthropology, and these foundations are effective in place of that theory; in a way, the sacred nature of the theory of Islamic political progress owes its existence to the transcendent approach in anthropological foundations. Among these principles are the belief in the existence of the nature of the divine yeast in man, happiness as the ultimate goal, man's enjoyment of freedom and option, man's social nature and the multiplicity of human ranks. These principles include rational results such as the rejection of secularism, the emergence of human politics at the community level, transcendent political culture and popular legitimacy of the advanced political system, the emergence of high moral virtues such as love, justice and self-sacrifice in leaders and citizens and finally the establishment and management of a Transcendent political system. This system is basically distinct from the developed political systems that have evil and animalistic nature. Since it is necessary to know the transcendent nature of the theory of Islamic political progress and the temporal approach of the of secular political development theories in order to write and implement models and programs of transcendent political progress in the Islamic Republic, the present article using the documentary method that analyzes most important anthropological foundations of progress theory Islamic politics and its requirements. These foundations and requirements express as the distinguishing feature of this theory from theories of Western political development.

It is the agents of power who make decisions for life, as far as they can determine the happiness and misery of man; Therefore, knowing the types of power brokers in the thought of the great contemporary political philosopher, Imam Khomeini, may God's mercy be upon him, is against the problem of this article. Based on the theoretical framework of two natures, which is based on the thought of Imam Khomeini, may God bless him and grant him peace, agents of power are classified into two models: transendent and learned. The agents of the transendent power are moving in the orbit of the straight path and have a comprehensive status and are called "Wali Amr". Scholarly power brokers are plural and are classified in three spectrums of one-dimensional, two-dimensional and three-dimensional in three situations: simple, complex and very complex. The article is organized by inferential method and using the theory of implication - conformity, implication and commitment - presented in the knowledge of logic and principles of jurisprudence. Knowing the agents of power plays a fundamental and key role in knowing all kinds of policies and politicians

Spirituality is one of the components that can have a positive effect on economic growth and reduce the negative effects of economic growth on progress. The mechanism of the positive effect of spirituality on economic growth in the Iranian Islamic model of progress can be explained by at least three ways of the effect of spirituality on efficiency, reducing transaction costs, and strengthening economic justice. The influence of spirituality on economic growth occurs from the way of improving efficiency, because the strengthening of spirituality causes the formation and expansion of jihadi culture in the business environment. The expansion of spirituality by promoting public trust reduces exchange costs and as a result increases economic interactions and improves economic growth. Enhancing spirituality by increasing the sense of responsibility towards the weaker sections of society and increasing charity in society helps to improve justice directly and increase economic growth through the influence of justice on economic growth, and finally, strengthening spirituality by reducing the possible negative effects of economic growth, including affluence. Arrogance, greed and avarice and not arresting the poor make economic growth serve to achieve progress (achieving a good life). The policy requirement of this analysis is that in the process of economic progress, investing to strengthen spirituality can lead to the simultaneous promotion of the goal of growth and economic justice. This makes it necessary to invest in the promotion of spirituality in the economy by using approaches such as strengthening Islamic business ethics training, reforming the pattern of commercial advertisements, and creating a culture of benevolence.