نشریه تحقیقات بنیادین علوم انسانی
سال نهم شماره 3 (پیاپی 32، پاییز 1402)

Humanities is a collection of knowledge that deals with Knowing human and describes, explains and interprets individual and social phenomena and gives direction to human actions and inactions. The existing human sciences have been formed based on non-divine foundations and from non-religious sources and have not been very successful in bringing people to happiness, especially in Islamic societies; Therefore, it is necessary to produce Islamic humanities, especially Quran-based humanities. The production of human sciences is based on certain foundations that must be substantiated. One of those fundamentals is the possibility of producing Quran-based human sciences. This article researches the problem of "possibility of Quran-based humanities" in a descriptive-analytical way with the aim of establishing the context for the production of Quran-based humanities.

1. The evidence shows that, firstly, humanities are part of the Qur'an's domain; Secondly, the Qur'an has the necessary expression efficiency for the production of human sciences; 2. Extratextual methods such as "the method of human expectation from the Qur'an" and "the method of introspection" and "expanding the historical experience of the Qur'an" are insufficient and cannot be used to minimize the scope of the Qur'an and consider human sciences outside the scope of the Qur'an; 3. The language of the Qur'an is not customary or coded or merely normative, which cannot have the necessary efficiency for the production of human sciences based on the Qur'an.

The problem of political and civil institutions for transcendental wisdom is how to explain it in a way that is consistent with the ontology of that wisdom. Therefore, the purpose of this article is to explain the aforementioned institutions based on the ontological doctrine of transcendental wisdom. The claim of this article is that the institutions under discussion are derived from the existential truth of "self" and hence it is a meaningful phenomenon and can be explained from an ontological perspective. Against this claim are the theories of social constructionist schools, which believe that political and civil institutions are linguistic and constructed phenomena. To investigate the above claims in this article, the document method and the analysis of transcendental wisdom texts have been used, and the result of this writing is the ontological explanation of the political and civil institution and showing the extension of transcendental wisdom in political science. The achievements of this article can be used in political theorizing and philosophy of political science and philosophy of social sciences.

If we consider governance as leaving the one-dimensional view of the government as the most important element in politics and entering the field of better interaction between the government and society, it will mean that governance is more focused on processes than on structures. Focusing on processes is associated with more attention to people and society and tries to move the flow of politics from the level of society to political and legislative structures. Discussing cooperation and cooperation, fostering social virtues, organizing and paying attention to social satisfaction are important elements of governance in this sector that increase the power of society against the government. Farabi is a thinker who believes that the realization of utopia is not possible without social cooperation and without strengthening social virtues, and it can even be said that while paying attention to the empowerment of the society, the formation of a strong society is not possible without the creation of a strong government. Therefore, it is considered a desirable option in Islamic political philosophy to measure the relationship between governance and political philosophy. The present study tries to discuss the relationship between political philosophy and governance in Farabi's views.

The concept of obligation and necessity in the science of logic is one of the ingredients of judgments and shows the relationship between the predicate and the subject, and depending on whether the parties to the case are real or creditable, the obligation also becomes real or creditable. True necessity is one of the second philosophical concepts and it is divided into two categories: applicative and restrictive. But the credit obligation is realized only in the authentic self. In an innovative way, Allameh Tabatabaei introduced the concept of credit obligation from the world of truth to the world of credit and put it as one of the stages of the hindrance of action, and according to the types of real obligation, credit obligation is also divided into applicative and restrictive. Restrictive obligation means the existence of restrictions or constraints in the way of falsification of an obligation on a verb. These restrictions are forms of soft verbs with other powers, because each power requires its own perfection and its form. Applicative necessity in a verb means the absence of adverbs and the lack of attention to disturbing forms with that verb and causes that verb to be required and created with less friction. Therefore, the obligation of a verb may be absolute or binding, and in case of binding, it may be bound by one adverb or dozens of adverbs. The root of this application and restriction ultimately comes back to the attention of the soul and its intensity and weaknes.

The aim of this study was to investigate the methods used in counseling and its evaluation. In this research, the texts of the research method in the science of counseling were examined and the methods used in this science were examined, and then the method and approach of Islamic philosophy were evaluated with a philosophical view. Therefore, in this study, the hermeneutic method and content analysis were used to identify the methods used in science and the philosophical method was used to evaluate the methods. The findings showed that non-research methods are not documented on a specific philosophical basis and are not useful for extracting science propositions. Research methods based on positivist, interpretive and pragmatist approaches are divided into three methods quantitative, qualitative and mixed, each of which has several research methods. In general, none of these methods from the Islamic point of view can provide complete certainty, but each of them can gain some level of confidence according to the rules governing the empirical method from the Islamic point of view. In quantitative methods the experimental method, in qualitative methods the Consensual Research and in the mixed methods the Triangulation Design have the most validity.

One of the neglected approaches in the Islamization of humanities, which can lead to the unification of Islamic humanities, is to the history of social order changes and try to explain them. In these changes, both the hierarchical social being and the rules governing human interactions, i.e. institutions, change. Understanding the essence of humanity and how it changes in abstract human sciences (such as philosophy) and concrete humanities (such as anthropology), as well as understanding how humans interact with each other in social sciences, is examined by various approaches such as institutional economics. Drawing inspiration from the works of Douglas North, one of the most prominent institutional economists, who has more or less followed such a path during his life, this article explains the need to provide a conceptual framework to explain social changes in general and economic changes in particular. In this framework, social order is divided into two intertwined components: abstract-concrete human in its different levels, and multi-layered institutional structure (including meta-constitutional, constitutional, meso and, micro institutional layers) and argues that theoretical elaboration should be made for each of these three components including human, institutional structure, and social order (human within the institutional structure), as well as their changes. Ultimately, case studies help to apply and modify this theoretical framework.  It hoped that the studies necessary to build such a framework can provide the basis for significant Islamic development in various humanities and social sciences.