ramezan ali-tabar

The logic of exploring social laws in the production of Islamic humanitiesStudying social laws and knowing their causes, agents and effects has an irreplaceable role in the production of Islamic humanities and social sciences. Undoubtedly, the achievement of such laws is based on a special method and logic, which is interpreted as the logic of discovery of social laws. The logic of discovery, as a comprehensive method, in addition to the method (process, rules, tools and techniques), also deals with the basics of understanding divine traditions.The present article deals with some important methods to understanding the social laws from Quran and traditions as a compilation from the library method and in terms of nature, from the rational-analytical method. the findings of this research,that is, we can mention the rational and narrative methods in understanding social lows. However, due to the complexity of the divine laws and the explanations of rational and narrative methods, it is necessary to apply a logical interpretation and convergence. This comprehensive logic, in addition to validity and acceptability, has the ability to understand and deduce all levels of divine laws.

One of the important issues in the field of science is the orientation and identity of science. Orientation of science means having attributes such as religious, Islamic, Jewish, Christian, secular, atheistic and the like. This issue is about all sciences; It is true from absolute philosophy as its most abstract to applied philosophies, concrete and applied sciences. The philosophy of religion as one of the applied philosophies is not exempt from this rule and can be directional and identity oriented. Various factors play a role as indicators in the identification and orientation of the philosophy of religion. Some factors are theoretical and epistemological and some are non-cognitive. Epistemological factors include: attitudes, worldviews, philosophy, paradigms and principles, foundations, subject, problems, sources, method and goal. Non-cognitive factors include things such as motivations, needs, tendencies, cultural background and place, social requirements, etc. The present article tries to show the criteria, factors and standard of the philosophy of religion with a philosophical and rational method. From the results and findings of this article, the possibility and necessity of the philosophy of Islamic religion despite the existence of some features, such as having a universal and common concern and question, the lack of difference between atheists and religious people in philosophical thinking about religion; Lack of concern in defending religious beliefs and the like.

In the Holy Quran, directly and indirectly, "intellect" is considered one of the sources and tools of knowledge and accordingly, human beings are invited to understanding (ta’aqquol). In some verses of the Holy Quran, the word intellect and its derivatives have been used directly and with a conforming indication, and in the other category, indirectly and with indication per nexum, in the form of words such as: heart (qalb), lubb, fuād and the like, and functions such as thinking, to study (tafaqqoh), intelligence, insight and realizing are referred to as the functions of intellect. These words in the Holy Qur'an are synonymous or related to the knowledge functions of the intellect. According to the verses of the Holy Quran, the intellect has different functions (related to knowledge or other than that). These functions are more apparent in humanities. Here, some functions of the intellect are classified and analyzed by the library method (in collecting information) and by the rational and narrative method and by emphasizing on some verses of the Holy Quran (in analyzing information). Based on the results, some functions of intellect such as theoretical and practical, natural and supernatural, source and instrumental, critical and methodological functions of intellect have been analyzed from the perspective of the Qur'an.

One of the most important matters in epistemology is the orientation and identity of sciences. Being religious or non-religious deals with this matter as well. This is true for all sciences, from philosophy, which is the most abstractive one, to functional and concrete sciences. This is also true regarding humanities, which can be attributed to religious or secular sciences and can have religious or secular identity as well. There are different factors (cognitive and non-cognitive) that give identity to these sciences including theoretical bases and foundations. One of the most important theoretical bases is the base of religious studies. Our view on religion’s identity, its range and goals, its origin and etc. have a great role in having a religious or secular humanities. The bases of religious studies is the result of philosophical religious studies or philosophy of religion. Philosophy of religion has a role, directly or indirectly, in having religious or secular humanities. This is completely visible regarding modern humanities and the present philosophy of religion. One of the conclusions of this article is this principle: philosophy of religion has orientation and it has a role in giving identity to humanities. Therefore posing the idea of orientation of sciences especially philosophy of religion, this article shows the role of this orientation in religious or secular identity of humanities, using a philosophical-analytic method.

"The logic of Islamic Humanities" as a methodological system has many internal and external issues. Its internal issues focuses on methodology and Methodic rules and its peripheral issues are as philosophical issues. These issues include: the existence and the nature of the logic of Humanities, the purpose and goal of the subject, it's the realm And so on. These kinds of issues are not considered as part of science; therefore, in terms of the importance and priority of time, it is superior to other issues within this domain. This article focuses on the elements of the "logic of the Islam humanities", such as the logic of the Humanities (epistemic identity), the possibility, the subject, the epistemic structure, the importance and necessity, the ultimate, the Relationship with the related sciences and fields of knowledge. Which provides an overall picture of it, as well as a methodological and theoretical framework and, with its completion, has the potential to be the basis for further research in this field.

'Religious science' or making sciences religious is one of the challenging matters of science nowadays. There are different discussions posed in this regard including the mechanism of its production, called the logic of religious science. Different views and techniques are present in this regard, one of which is Martyr Motahhari's view as one of the pioneers of religious science. The purpose of this research is to extract and infer the method and technique of the production of religious science, considering the mental system of Motahhari's thought and his method. This article will use documentary research method (or library research method especially Martyr Motahhari's works) in the method of collecting data, and will use rational-analytic method in the analysis of the data. It is discovered in this research that: first, religious science, in his opinion, is any science which is useful and necessary for the society and especially the Muslims; second, his methodology in religious science can be considered regarding the practical processes and the steps he has taken in the production of religious science – and made him capable of solving scientific and religious matters on the basis of religious and cognitive bases and using Islam's mental system – and also he has mentioned the kind and essence of his method and has suggested a special model.