جستجوی مقالات مرتبط با کلیدواژه « Religious Science » در نشریات گروه « علوم اجتماعی »

In the history of Islamic thought, there have been many discussions about the true science and the truth of science, especially through Sufism. Although the most famous example of these issues can be considered the book "Iḥyā′ ‘Ulūm al-Dīn" by Abu Hamid Mohammad Ghazali, such discussions are not limited to this book. Such discussions have been recurring themes in Shiite sources before and after Ghazali, to the extent that some Shiite scholars, such as Feyz Kashani, have considered the revival of science as originally a Shiite plan and have tried to return it to its Shiite sources. Imam Khomeini should also be considered among these scholars. Imam Khomeini has paid special attention to the issue of true science and the truth of science and has used the pattern of "revival of science" in criticizing the state of science and scholars of his time, at the same time he has presented his own reading of this model. Imam deals with the issue of reviving by two concepts: "official science" and "hijab" & criticizes both traditional sciences and modern sciences of his time. He also uses most of the effective teachings of the tradition of reviving science, such as "Zaher o Baten" and "Qalb", but accepts some prominent personalities of this tradition such as Sheikh Klini and Mulla Sadra, and rejects some like Ghazali. Imam Khomeini also has his own innovations and theories in this field, like the interpretation of the new term "humanities" in the framework of the tradition of reviving science and rearranging the traditional doctrine of Velayat in the framework of the theory of "Velayat-e-Faqih".

"Islamization of knowledge", "Islamization of sciences", "Islamic university" or "Islamic humanities", along with a concept such as "religious science", are among the concepts that are mainly under the generic idea of overcoming the narrow structure of empiricist interpretation and Positivism. An idea which is formed from science in connection with religion and the sacred. This demand has had and still has defenders not only in Iran but also in some other countries before. The special experience of the Islamic Revolution in Iran, as well as the experience of the Cultural Revolution in 1980, made it possible to speak of a kind of experience desired by religious science and the Islamic University. This paper seeks to provide a concise and historical description of the fate of the trends and institutional approaches of religious science and the Islamic University in Iran. This paper shows that not only the need of the Islamic University or religious science is not a new need in the recent period of the Islamic Revolution, but also the basis of such an idea has been proposed in the Islamic world for a long time and even before the Islamic Revolution by some scholars and has been followed.

In the framework of "Sociology of Sociology", this article is dedicated to the study of Iranian sociologists' self-criticism about the situation of sociology in Iran. To do this, using Merton's idea, sociology in Iran has been identified as a "scientific community", and the data of this study has been collected by referring to the views and opinions of Iranian sociologists. In this research, the method of summative qualitative analysis is used to analyze the internal self-criticism of the texts. The results show that the lack of problem-oriented, positivism-oriented, lack of theoretical framework, lack of biologists in Iran and irrelevant to civil society and the negligence of social scientists by Iranian sociologists have been introduced as the main problems of this science in Iran. . Some also consider the lack of independence, freedom and non-nativeness as other problems of this science in Iran. This article, referring to Turner's analytical model of the sociological situation in the United States, shows that these characteristics became the normative dimension of any activity in the sociological scientific community in Iran, and overcoming these normative conditions requires reconnection of the sociological scientific community. In Iran with a special kind of life of Iranian society and participation in social reform programs.

The evolution of human knowledge is not only a discussion related to social contexts after the Islamic Revolution, but also in all civilizational interactions between the West and the East and, more importantly, scientific interactions between believers and scientists throughout history. The subject of the present article is that different approaches in the sociology of knowledge and philosophy of science have spoken about the possibility of change in knowledge, the link between faith and knowledge, the position of reason and revelation, ways of acquiring and producing knowledge. , Sought to project knowledge committed to non-Western and Islamic presuppositions and always accused of claiming science management from an unscientific and even political point of view. The purpose of this article is to critically re-examine the issues of the evolution of human knowledge, to examine the possibility of such a change in knowledge. The method used in this article is a theoretical approach and qualitative content analysis with a critical approach. The results indicate that the change in human knowledge has different meanings that have been explored in the critical study of the views of believers and critics and the theoretical and practical possibility of this change to the historical and social contexts of science and religion and the performance of the revolutionary movement in Iran Has been criticized.

The software movement and the production of religious science), especially in the field of humanities studies (one of the most important issues in Iranian scientific societies), both seminary and university, has been in recent years, which of course has been accompanied by many ups and downs. The activities should not have been in line with the nature, goals and ideals of the Islamic Revolution, and in fact it has dealt with various injuries and obstacles, and with this in mind, this article seeks to take advantage of A relatively novel method of grounded theory (data theory theory) (using the views of 12 professors and experts in the field using theoretical sampling) purpose-based (selected, barriers to the production of religious knowledge) with Emphasize the field of humanities (explain and pathology) Finally, by going through the various stages of the method, categorize these obstacles at the level of "epistemological", "structural" and "mental and moral" and finally by performing the code process Open, pivotal and selective layouts suggest a suitable theoretical model for this problem.

Although more than two decades have passed since the publication of the first edition of The Logical Relationship between Religion and Applied Sciences, this book is still one of the most coherent and accurate works that shows the position of this intellectual current. The author of the book has tried to show the position of the Academy of Islamic Sciences on these issues, considering the academic literature on topics such as science, technology and development. So this book was seen for proper introduction and critique.In this article, we have shown that the author of the book does not have much control over the latest controversies in the field of science and religion studies - even in contemporary Iran. Today's controversy, which has challenged European-Christian hegemony based on the study of science and religion, could open a new space for a different view of the relationship between religion, culture, and technology. Therefore, it is expected that the author will write the second edition of the book, considering the latest achievements of contemporary scientology and theology.

This article seeks to identify and formulate the epistemological foundation of the Muslim experts' ideal. The ideal in Iran, especially after the Islamic Revolution, was raised as a solution to the gap between seminary school and university. However, this ideal has been pursued by administrative plans and regulations, religious programs, documentation, and focusing on institutionalization, organization, and council. This research which was conducted using a library method analyzed Weber's theory of knowledge and value. We argue that the Weberian distinction between value-relation and value judgment can be used by Muslim experts as a base. Accordingly, to this distinction, the engagement of religious and cultural values of Muslim experts in academic and non-academic activities is legitimate.

Abstract Abstract Abstract In the field of the possibility, necessity and quality of the production of religious science, different perspectives and opinions have been presented, one of the most important and most important of these views is related to Ayatullah Javadi Amoli, which is reformed as an ijtihadi approach It is remembered. Considering the scientific status and the importance of his theory among various approaches to the production of religious science, this paper seeks a thorough and comprehensive examination of his approach. Therefore, using the discourse analysis method of Laclau Mouffe, the discursive elements of his approach are identified and presented in a semantic-communicative system. Based on discourse analysis, the element of "religious comprehension" and its maximum look at it, as the superior sign, are at the center of its theory, and other elements identified as sliders in connection with this sign are defined. And with articulation, they have been linked with each other.

The idea of religious science, despite the attempts made in recent decades by its proponents and opponents, has not yet reached a clear point. This paper aims at revising one of the models of religious science, called the Ijtihadi-Experimental Model, which was first introduced in the early years of the 2000s and gradually expanded along with writing several books and articles. After briefly describing the status of this model among the other models of religious science and introducing the general foundations and methodology of this model, the paper has addressed its ambiguities and problems in ten items. These items are: falling in the trap of experientialism, dependence on Western paradigms, ambiguity in distinguishing between physical and meta-physical levels of science, non-objectivity, inadequacy of religious texts propositions for production of science, probability of falsification of religious propositions, preferring weaker knowledge on stronger knowledge, ambiguity in denomination of religious science, ambiguity in possibility of progress, and non-creativity

The book From Secular Science to Religious Science (Golshani, 1998/2013) is the result of an attempt to criticize the secular approach to science and call to a religious approach to science. The author has taken two steps in criticizing the secular approach. First, he argues that science needs an orientation; an orientation that stems from the scientist’s worldview. In the meantime, the author criticized positivism and attempts to show that science has metaphysical presuppositions. Second, the author argues that science needs morality in the application of scientific findings without which it leads to destruction. Using the methods of internal and external critique, this article argues that in spite of the author’s attention to the relationship between science and metaphysics, he has not been successful in the exploration of this relationship. This is because, on the one hand, he reduces the relationship to the application of findings and the realm of ethics and, on the other hand, regards metaphysics as something that is added to science a posteriori. The very additional and a posteriori approach urges the author to take a neutral nature for science that, in its turn, shows that he has not completely freed himself from positivism. This article suggests that a proper conception of religious science regards an integrative relationship between science and metaphysics. Contrary to Reichenback, and Stanmark following him, this relationship does not lead science to the malign relativism even though a sound degree of relativism would involve science.

Dr. Alipour and Dr. Hasani have presented a theory in the field of religious science, called “Ijtehadic Paradigm of Religious Science.”
According to the capabilities and limitations of the concept of paradigm in Kuhn's philosophy of science, and compared with terms such as school in the literature of Hawzah, they have redefined the paradigm and have presented their theory based on this new definition. In the "Ijtehadic Paradigm of Religious Science" they have attempted to show that the results of Ijtehadic method are valid and considered as knowledge. They also have shown how to use different resources and methods in a coherent system. In this paper, after a report from this book, different aspects of that are reviewed with a critical approach.

The present article is an attempt to study the relationship between the epistemological principles of the notion of Academy of Islamic Sciences (with emphasis on the viewpoints of Seyed Mohammad Mahdi Mirbaqeri) about religious science with realism. Attempts have been made to demonstrate that voluntarism, as epistemological foundation of the notion of Academy of Islamic Sciences, not only voluntarism leads to negation of realism (unveiling of reality) and consequently to relativism, but also pushes realistic claims of this set in the field of theology and anthropology towards contradiction. By adopting moderate stances in the field of realism (vis-à-vis rudimentary realism), the Academy, while defending the impact of quality of will on the quality of perception, can avoid such undesirable consequences.

The main objective of this paper is to study the roots of secularism in methodology of science and also to discover some obstacles in the way of bringing about change in humanities. The postulates of this research are: 1. Inextricability of science and value; 2. Transfer of logic and values of natural sciences to humanities; 3. Valuational exchange between the society and science; 4. Necessity of following up the valuational developments of the Iranian society in humanities’ projects; and 5. Role of methodology in reproduction of philosophical principles of science. Descriptive-analytical method has been employed in this research. The findings indicate the followings: 1. There are correlations between secularism and reductionism. 2. Secularism perpetuates in science and with the assistance of science. 3. Some methodological principles, through supervision over scientific research intervene in formation of relations between science and religion. 4. Causal explanatory methods and referentiality of the system and concept of mechanism assist perpetuation of secularism in science. The research approaches and methods or techniques employed in humanities are among the factors behind promotion of secularism.

Among the requisites of defending the “idea of Islamic social sciences” is introduction of a model for social research. However, it has certain difficulties. On the one hand, given the background of religious science among Muslim and Christian thinkers, some of the solutions and approaches to the idea of Islamic humanities is relativistic and, on the other hand, realistic goal-setting in social research is among the requisites of modeling in Islamic social sciences. The objectives of social research are classified into three categories: 1. Finding the causes and explanation; 2.Finding the meanings and interpretation; and 3. Evaluation and criticism. The present paper is an attempt to find out if a realistic model for social research can be offered for explanation, interpretation and criticism. Are realistic goals not compatible with some of these fields? Providing answers to these questions requires adoption of a strategy and viewpoint about content of “epistemic realism” and its relation with “realistic commitment in science”. Since this paper is limited to frameworks of Islamic philosophy, in studying the possibility of offering a realistic model in social sciences, attempts have been made to study the relationship between scientific realism with realism in the light of Islamic philosophy.

The discrimination between the meanings of science and religion, and the determination of the precise relationship between these two domains are the prerequisites of rectifying the meaning and the essence of religious science in the eyes of theologist Mesbah. Expressing the status of the science in the system of scientific religion, and the right contemplating of the impacts of religion, and the fundamentals of oxiology of science will open new horizons in yielding scientific theories, the validation of the mentioned ideas twoard the researchers. Precisely explaining the meaning of science and concerning the different realms of science have settled the scope of current expectations and capabilities in forming the scientific ideas, therefore leading to a correct judgment about the science.
According to the ideas of theologist Mesbah, what has affected the formation of scientific theories, which is mentioned here as religion and fundamentals of oxiology, is greatly significant. Furthermore, determining the impacting scope of each one is worth paying attention.
Consequently, available statements about this subject and the existing flaws are discussed within this essay. Theologist Mesbah has placed value on the affection of religions and fundamentals of oxiology in the description part of human science, as in the advisory part.

We can refer to the issue of “Directionalism of Science” as one of the most important epistemological fundamentals in order to accept and/or reject the issue of “Religious Science”; this is therefore considered a highly important matter. In this paper, we study the said issue from the viewpoints of 3 contemporary scientists: Ayatollah Javadi Amoli, Dr. Soroush and Hojattoleslam Valmoslemin Mirbagheri and we have tried to seek their opinions on the issue of directionalism, based on their individual principles and propositions. Some of these scientists, including Professor Javadi Amoli and Dr. Soroush, have got principles that are not compliant with the issue of directionalism. They believe in realism of science and reject the relational understanding. On the contrary, other scientists like Mr. Mirbagheri criticize the already-known definition of science and believe that an agent (doer) is present in the process of understanding; they somehow believe in relativity of understanding. As regards the relation of understanding and power, Professor Javadi and Dr. Soroush call it a non-optional understanding, while Dr. Mirbagheri has a different opinion. But many of the principles of all people who were studied in our research, acknowledge and confirm the issue of directionalism; they all believe that science is affected by philosophy. According to them, all three hypotheses and theories might influence science, and they speak about the role of personality of the scholar and his surrounding environment in the science of discourse.

In recent decades, "Islamic Education" –as a scientific discipline or a field of study which concentrates on studying educational questions from an Islamic viewpoint– has been at the core of attention of Muslim scholars. This paper seeks to shed some light on the viewpoints of one of the Iranian Philosophers of Education about the nature and methodology of "Islamic education" and to analyze and assess them. The appraisal is based on logical analysis and concentrates on studying the internal coherence of the ideas, rather than external and foundational criticism, as much as possible. The paper includes an introduction and four parts, the first of which reviews the methodological foundations of this approach. The second and third parts discuss about the nature and research methods of Islamic education and finally, the last part presents some considerations and critiques about the aforementioned ideas.

This article aims at introducing a pattern for making religious theoretical models in the field of social sciences in order to withdraw religious sciences out of the scope of merely philosophical discussions to the realm of methodology. Given that، it contains an attempt to make a theoretical model of family stability which is characterized by cogency، logical consistency، locality and accommodation with Islamic teachings. According to this model، fulfilling innate needs of spouses is the fundamental factor of family stability and some mediate factors at micro or macro levels affect it which have been considered in four parts; a) Individual characteristics of the spouses (their religious beliefs، morality، knowledge، behavior and body)، b) Structural characteristics of the family (gender differentiation of family roles and spouses living together and having children)، c) Family backgrounds (in the development stages of spouses and in the mate selection stage) and d) Social factors (education، religious and moral training by social agents، providing appropriate social settings، providing appropriate legal settings، social support and social control).

Today, the idea of production of religious science is a well-known idea in the world of Islam. Extensive discussions have been carried out about this issue since the victory of the Islamic Revolution in Iran and particularly in recent years. Despite strong tendency towards production of religious science, there are hard-line oppositions to this issue, specially by some Iranian professors including Abdul Karim Soroush, Ali Paya, and Mostafa Malekian. The opponents of religious science forward the following four statements: production of religious science is not necessary; production of religious science is not possible; production of religious is not desirable; and production of religious science is not ethical. The present article is an attempt to study the above mentioned four contentions. It is argued that none of the above contentions could be a theoretical obstacle in the way of religious science idea. However, the viewpoints of the opponents should be taken into consideration so that educational, research, planning and policymaking activities in the field of religious science remain free from the shortcomings mentioned by the opponents.

This article provides an appropriate ground for developing the Islamic human sciences in general and establishing a pattern for Islamic sociology especially. Given that, it deals with the most important methodological foundations of theory-building in the Islamic sociology concentrating on the field of sociology of the family. The article emphasizes the following pivotal suppositions: 1) The Islamic theory in the accepted pattern employs simultaneously and coherently Ijtihadi, rational and empirical methods. 2) It follows both current formations of sociological theories i.e. set of laws and causal process. 3) With respect to level of the theory, it would be a middle-range theory. 4) It mixes methodological individualism with methodological holism. 5) It employs a deductive strategy following a special textual pattern. 6) Among different kinds of models, it gives priority to constructing theoretical and normative models. 7) With regard to concept formation, it prefers an operationalistic approach. 8) It extracts hypotheses from the statements of religious texts in both mediate and immediate manners. 9) It meets the criteria of methodology of Ijtihad as well as the criteria of empirical confirmation or refutation of the hypothesis.