روش شناسی

One of the most obvious factors affecting the development of the humanities is the explanation of methodology. This helps the researcher to gain a better understanding of the procedure of religious studies and the context of the development of religious texts, and through this passage, the factors of discovering and extracting the deep layers of the meaning of the verses can be provided in the form of new styles. The article seeks to use the methodological path to examine the translation of Mohammad Yazdi and describe his style, as well as the foundations and principles of his translation. Mohammad Yazdi has made great efforts in his translation to maintain the aspect of trustworthiness. And since ancient times, methods have been expressed for translation, as well as the translation of the Quran into different languages, especially Persian, which has been common since ancient times. And due to the wide spread of general literacy of Iranians and the turning to study and attention to the meanings of the Quran, the process of translation has been increasing and has been widely welcomed by the Iranian people. Mohammad Yazdi's translation is one of the most famous translations in recent times, and it has contributed greatly to the establishment of the modern method of translating the Holy Quran into standard and contemporary prose. However, by examining the translation briefly, it can be seen that his translation method was faithful-semantic and sometimes interpretative-free, and at the same time descriptive-analytical.

Methodology is one of the important topics in the philosophy of science that helps researchers by showing a systematic process to reach the answer to their research question. It guides them on "how to reach the answer to the problem" and prevents them from wasting effort and deviation from the research path. The methodology also studies and examines other sciences from a methodological perspective and plays a significant role in understanding other sciences systematically, diagnosing their current situation, and guiding their future dir.This field of knowledge has several components and steps, and understanding them accurately helps to better comprehend this area. We believe that methodology is a process-oriented and structured knowledge consisting of two realms: "Research Fundamentals" and "Research design". The realm of research fundamentals itself has two stages: philosophical foundations and theoretical framework (paradigm), while the realm of research design includes intertwined stages of research strategy, method, approach, attitude, and technique.This article, using a second-degree and philosophical view of the methodology process and employing a combined strategy and documentary, logical analysis, hermeneutical, and deductive methods, sought to answer the question of what research design and research strategy are.On this basis, it examines the concepts of research design and research strategy. Researchers in the field of methodology have provided various definitions for research design and research strategy. However, this research does not accept competing views and has arrived at a new definition and an innovative depiction of the geometry of research design. It also provides a new definition of research strategy and considers types of research strategies to include descriptive, explanatory, analytical, argumentative, interpretive, critical, and combined strategies, offering new definitions for them.When researchers face a research problem, to manage the research and make it operational, they should design a map and specify the research process. Research design is the process of planning and drawing a systematic map and pattern that consists of various components and steps. These components include strategy, method, approach, attitude, and technique, which are formed based on the researcher's philosophical foundations and chosen paradigm. The main purpose of research design is to specify the researcher's path from problem formulation to reaching the solution.Research strategy is the first step in research design, and choosing an appropriate research strategy is the foundation of any research design. This is because the research strategy has a significant effect on all subsequent decisions that must be made during research planning and design. The research strategy is the logic and spirit governing the research and guiding it. Research strategy, as the most important part of research design, determines how the researcher examines a phenomenon or idea. The research strategy tells the researcher how they want to examine and analyze a phenomenon or idea when encountering it, in order to solve the research problem through this examination.Research strategies can be divided into two parts: simple and combined. Simple research strategies include descriptive strategy, explanatory strategy, analytical strategy, argumentative strategy, interpretive strategy, and critical strategy. Combined strategies are the result of combining two or more simple strategies.There are different types of research strategies, each with its specific application and characteristics:Descriptive strategy: This strategy specifies how to obtain the answer to questions about the characteristics, limits, effects, and signs of a phenomenon and its relation to other phenomena. If the phenomenon under study is a text, the researcher seeks to introduce the explicit denotative and connotative meanings of the text.Explanatory strategy: This strategy is the way of searching and exploring to find the cause of a phenomenon or idea in light of general laws. The explanatory strategy seeks to answer the why of phenomena or ideas.Analytical strategy: In this strategy, the researcher breaks down and decomposes the phenomenon or idea into atomic parts and analyzes its structure, content, foundations, and implications. This process causes various states, branches, and possibilities to be raised so that the researcher can get closer to the answer to the problem after examining each of them and finally obtaining the answer.Argumentative strategy: This strategy helps the researcher to seek to prove and justify their claim by asking questions such as "why is the phenomenon or idea like this?" or "why has this phenomenon occurred?"Interpretive strategy: In this strategy, the researcher is faced with a set of meaningful elements and tries to uncover the meaningful connections between them and interpret the phenomenon. Using the interpretive strategy, the researcher seeks to convey the intention of the text and approaches the meaning that the text indicates.Critical strategy: When the researcher encounters an existing description, explanation, interpretation, analysis, or argument about a phenomenon or idea and sees it as flawed and disorganized, they use this strategy to diagnose, critique, and refute that claim.Combined strategy: This strategy is the result of combining two or more simple strategies. When the researcher needs more than one strategy to examine and analyze different layers or aspects of the phenomenon under study, they use a combined strategy.The findings of this research showed that a correct understanding of the concepts of research design and research strategies plays an important role in correctly guiding the research process and achieving valid and reliable results. Choosing an appropriate research strategy considering the nature of the research problem, research objectives, and the field of study can have a significant impact on the quality and validity of research results. Also, this study emphasizes the importance of flexibility in selecting and using research strategies. Finally, this research emphasized the necessity of paying attention to philosophical and paradigmatic foundations in selecting and designing research strategies. This study can serve as a guide for researchers in various scientific fields and assist them in selecting and designing appropriate strategies for their research. Moreover, this research can pave the way for further studies in the field of research methodology and the examination of practical applications of different strategies in various specialized fields.

One of the most important elements of studying scientific disciplines and their differences from each other is the issue of method. Methodology is a branch of science that studies method. The importance of method and methodology is due to the worldview based on the philosophy of the modern period; therefore, when there are different philosophical principles, the scope of subjects, problems, methods, and as a result the methodology of knowledge will also be different. This research has explained the methodology of future studies and some of its methods. Therefore, the method and methodology in future studies require a framework of foundations based on Islamic concepts. The different worldviews, epistemology, and anthropology of Islam introduce another realm of knowledge and transform the realm of subjects, issues, and methods of knowledge. Therefore, because the principles of method and methodology of modern human sciences use different philosophical foundations, it causes conflict in two worlds of knowledge, so the Paradigm Shift can be used to explain this situation. This research examines the studies of Islamic futures studies and examines the ratio of its method and methodology with what is discussed in conventional futures studies. This is done in several stages; first, a brief introduction to the Islamic futures studies movement and its nature is given, Then its methodology is explained and the issue of experience and rationality as two common methods in Islamic futures studies and common futures studies is discussed; Finally, several methods based on the framework of Islamic thought are introduced. In terms of data and their analysis, this article is a qualitative research that was organized based on the description and analysis of information taken from Islamic futures studies and was organized based on the following steps; Inspired by the "normative-cognitive framework", the comprehensive analysis of the methodology of Islamic futures studies requires the establishment of a cognitive-normative framework based on Islamic concepts. This framework is a set of general metaphysical principles, specific principles related to knowledge, processes, and as a result, methods and means of realization according to this consistent paradigm, which can be a basis for theorizing, method, methodology, and methods of action. According to Sorel's point of view, this framework has four elements, the connection and combination of which creates the textual paradigm. The elements of Sorel's cognitive-normative frames (2000: 497) The most important characteristics of the methodology of Islamic futures studies are:- Based on the principles of Islamic epistemology and Elements of Muslim Scientology; - Validity of revelatory, rational, and experimental methods and non-exclusivity in experience; - Suitability of the method to the appropriate subjects; - Compatibility with intentions, goals, and norms of religious life. The common methodological principle of future studies is the combined validity of revelation, rational, and experimental methods and it is divided into two categories "text-oriented" and "non-text-oriented" methods. The methodology of receiving from the text (text-oriented) is the technique of collecting information from Islamic texts and the method of analyzing and classifying them, which is related to a topic or issue from the topics and issues of human sciences. The goal is to discover the opinions and viewpoints of Islamic texts about that subject or issue. The two methods of exegeses (tafsir) and pondering over the meaning of the verses of the Qur'an "Tadabbur" are the most important methods of this type of methodology. Non-text-oriented methodology seeks to identify the nature, causes, and factors of events, phenomena, and human actions and discover the relationships and correlations between them. This methodology emphasizes the centrality of reason. In the realm of epistemology, reason is used both as a source of knowledge and as a tool for obtaining knowledge, which itself appears in the form of various types of descriptive, explanatory, argumentative, and interpretive methods. The comparison of rational teachings with religious teachings must have a disciplined framework; Maqasid-e-Shari'at (Objectives of Islamic Laws) and understanding "principles of religion" based on the evaluation system are the most important foundations of this framework. Therefore, rational methods are not negated in Islamic future studies, and various types of interpretive, descriptive, argumentative, elite, statistical, and observational methods are taken into consideration in Islamic future studies. But rationality is explained in the framework of the realm of religion and paying attention to its presence.

The current research aims to investigate the "methodology of architectural planning in Iranian Islamic culture". Because in a sense, architecture can be considered as "wisdom"; Because it is realized both in the context of "knowledge" and it requires "planning"; Architecture is the emergence of a worldview that is considered a product of the culture of human societies and at the same time it is also a "transmitter of culture". The main question of the current research is that, in what way has Islamic school of thought, worldview and value system devised the matter of architecture in Iranian culture in two fields of opinion and practice? In response, Islamic culture has determined criteria for the wisdom of matters related to human life, which, as a rule, architecture cannot be independent of those criteria; On the one hand, the transcendence of wisdom is considered to be its connection to the world of affairs and the receipt of God's grace and mercy, and on the other hand, they are involved with their rival currents and propose a special planning system. The compatibility of reason and revelation is one of the characteristics of Islamic practical wisdom in planning. It is considered an architectural matter. A strategic system that does not conflict with human rational achievements due to its connection to the epistemic system of revelation. In particular, in Iran, due to its Shiite background and the field of interaction between narration, reason and intuition, which Muslim sages have constantly theorized and extended wisdom in different dimensions of human life and lived with it, it has a significant capacity to find measures. Wisely, human life has placed before the governance system of Islamic society. In this research, we will discuss the practical wisdom of architectural planning in Iranian Islamic culture

Given the pivotal significance of Imam Khomeini’s thoughts in the development of post-Revolution political order and his multifaceted scientific personality, in this research study we intend to review his mystical, ethical and philosophical works to find an appropriate answer to the following main question: What are the mystical, ethical and philosophical fundamentals in Imam Khomeini’s intellectual system? The findings of this paper obtained through Skinner's Methodology of Intentional Hermeneutics indicate that in his analysis of epistemology, Imam Khomeini considers it as a graded phenomenon. Since mankind’s scope of epistemology is restricted to natural science, he believes in the necessity of religion and the need for sending messengers. As a result of this attitude, he believes in a wide spectrum of sources for cognition such as rational sources, sacred text and intuitional sources. In terms of ontology, Imam Khomeini follows Mulla Sadra’s transcendental philosophy and a graded order in the universe. He considers all creatures as manifestations of God created in His name and based on Divine fitra (nature). As in terms of anthropology, Imam Khomeini addresses human being in his highest ever stage, i.e. most perfect creature, vicegerent of God on earth, and manifestation of a perfect human. Introducing a double-fitra theory in man’s self, i.e. spiritual fitra veiled in nature and unveiled spiritual fitra, he argues that the first is one of the armies of ignorance and the source of wickedness and the latter is an army of reason and a factor for human salvation. In methodology, too, Imam Khomeini believes in multiple methods and using each method of epistemology within its scope of applicability.

Research on human bahavoir and attitudes has always been the subject of debate throughout history. The social sciences undertake the study of the ever-changing nature of human behaviors and actions. Due to the human's creative agency alongside their rationality, attaining a comprehensive understanding in this domain is often met with skepticism. Moreover, the social sciences have inherent limitations and uncertainties, particularly concerning the researcher's role within the rsearch process. Consequently, many scholars have criticized prevailing methodologies, prompting the development of diverse research techniques within the social sciences. Among these, critical ethnography emerges as a particularly potent and innovative method. This article attempts to examine the ontological, epistemological, and methodological foundations of critical ethnography.

Methods and Data: 

 This study employs a documentary research methodology.

Critical ethnography, with its distinctive technique of participant observation, opens avenues for a broad spectrum of data collection methods, ranging from photography and mixed media to discourse analysis. This flexibility allows researchers to select methods that align with their preferences and project needs, fostering the potential for new and intresting insights.

The application of critical ethnography enables researchers in the social sciences to maneuver among dominant paradigms and leverage their capabilities through pragmatist insights, utilizing ethical emic approaches, thereby enhancing sociological understanding and insight, which, of course, is entirely critical in nature.

From the Naserite era until now, the body has always been the issue of disputes, conflicts and competition between social groups, political parties and different discourses in Iran. Despite this, studies of the body, in general, the relationship between the political system and the body in Iran, in particular, is a new domain that has not received serious attention from academic circles in the country. The present article is a systematic review of the researches accomplished in this field over the last two decades. Such a study, in addition to providing an analysis of approaches, methods, issues, and findings of these studies, and reviewing the weaknesses and strengths of the existing research, can identify the neglected fields in this domain and lead to a deeper understanding of the issue of the body as a social and political construct in the contemporary Iranian society. As such, relying on the analysis of the content and themes of the available sources, we are looking for a systematic analysis of the problematic, study tradition and methodology of these studies. The findings show that the most basic problem of these researchers is to study the role and place of the body in the process of nation building and modernity in Iran, or the body as a factor of conflict between power (political sovereignty) and Iranian social groups and activists. Also, the tradition of sociology with two theoretical approaches, post-structuralist and structuralist, can be considered as the dominant approach in the studies of politics and the body in Iranian social sciences during the last two decades..

History, Anthropology, and Psychoanalysis are three areas of knowledge that have intersected in various ways over the past few decades. While their interactions have been synergistic in some cases, they have also given rise to numerous ambiguities and complications. This article focuses on the enduring and controversial phenomenon known as "Psychohistory," which represents the convergence of these three disciplines. Initially, we explore the Freud’s own approach to engaging with historical subjects, followed by an examination of the later epistemological and methodological adjustments that have contributed to the emergence of Psychohistory. Additionally, we scrutinize the challenges faced by Psychohistory in terms of institutional recognition and its marginalization within academic traditions. We also discuss the reasons behind its notorious popularity. Ultimately, we explore the current potential of Psychohistory, despite its marginal status. Our argument posits that, although Psychohistory has not achieved official recognition as a distinctive discipline, it has provided an opportunity for fields such as History and Anthropology to critically assess their own positions. To put it differently, Psychohistory has transmuted into a form of Meta-history. The inclusion of the concept of "transferential processes" within the framework of Psychohistory was pretty essential in order to effectively increase its capacity. Psychohistory now more than ever provokes contemporary anthropologists and historians to place great significance on their reciprocal exchanges pertaining to the materials and subjects under their examination.

Analytical definition and recognition of the concept of imagination and understanding of its basics is a priority for any study. Also, in order to clarify the quality of appearance and transformations of imagination, its structure should be explained. Identifying and paying attention to the world of imagination from an existential point of view and emphasizing its epistemological implications, as well as developing the capacity of imagination in human beings, from an epistemic point of view, is one of the honors of Islamic philosophers and mystics. Imagination is a valuable ontological, epistemological and anthropological capacity and ability in Islamic thought. Imagination also has methodological aspects that this article seeks to explain. The concept of imagination can shape indigenous and Islamic humanities. Imagination has an identity, critical and creative nature and thus promotes interdisciplinary research. Especially the concept of political and social imagination and paying attention to its power of symbolization will be able to explain various aspects of life in the Iranian Islamic world and pave the way for future research.

Strategic planners emphasize cultural diversity in regional planning, but it's not adequately addressed in important documents like the "National Land Use Document." To safeguard against potential repercussions such as heightened cultural inequality and the resulting erosion of the distinctive Iranian identity, some documents are being assembled in conjunction with the aforementioned document. The following article is taken from research that was carried out to compile the mentioned document and to conceptualize and recognize the cultural regions of Iran. The purpose of this article is to prepare the conceptual foundations and achieve a methodological framework to recognize the cultural regions of Iran and to get the answer to the question of what indices can be used to define and distinguish the cultural regions of Iran and to represent and preserve their integrity in the form of a national cultural region. To do this, library and comparative study methods were used, along with the opinions of several scientific and business experts. According to this paper’s findings, the definition of a cultural region was made by combining the three concepts of "formal culture regions," "combined formal cultural regions," and "native or vernacular cultural regions," or perceptual. Based on this research, the framework of a method for cultural regionalization is efficient if the material and non-material aspects of culture are taken into consideration at the same time and two simultaneous approaches are adopted. The cultural regionalization of Iran based on the focus of regions from the perspective of four indices of history, science, religion, and ethnicity is a practical method that has all the above features.

The use of actor-network theory (ANT) as a methodological (and ontological) framework has been increased dramatically in recent years. Researchers from a variety of fields have found some methodological and ontological intuitions in ANT. However, there have always been some ambiguities in what this framework really is and how it is applicable in qualitative researches. In this paper, we reconstruct the methodological framework of ANT; we propose a four-step methodological framework in which data can be gathered, organized, and evaluated. First of all, we will extract the key ontological elements of actor-network theory and based on that, we will talk about some of its general methodological rules based on the main sources of this theory. Then, using the tools or concepts of semiotics, phenomenology, and ethnography, we propose a four-stage methodological framework for ANT-based qualitative research along with their strategies, methods, and tools, and we will answer some questions.

In this article, we have tried to better understand the concept of embodiment and its place among anthropological and sociological approaches by getting to know Thomas Csordas’s perspective Through his theories and works. Understanding the embodied world is rediscovering self and the world in the singularity of materiality intertwined with meaning; Understanding the world of things behind the curtain of their human-social identification as objects. This return to world of things is joy of remembering the interconnected world and also the difficult and complex encounter with alienation and separation of other. In this confrontation, the direct judgment of human subjectivity is distorted and reconstruct in its forgotten body. One of the challenges of writing this article has been introducing Csordas’s world and theory from his perspective. The purpose of this article is understanding the philosophical and theoretical concept of embodiment and face it as an ontological and methodological paradigm in anthropological and sociological studies. Therefore, first, the concept of embodiment and its philosophical and theoretical roots have been briefly discussed; Then, its methodological aspects are stated from the Csordas’s point of view. Csordas is important because he describes embodiment as a paradigm that brings us to a more coherent and general understanding of the culture and his sufferings. Csordas also presents a coherent formulation of "cultural phenomenology" in the embodied paradigm, as a phenomenological method in anthropological and cultural research.

Human as an ideal and human as a creature living in the current state of any society are two debatable dignity in social sciences and humanities. This initial separation of these two aspects of human being can make us more familiar with the identity of social sciences and humanities. Thoughts that have produced a multitude of theories, terms and vocabulary in economics, sociology and other fields of science. Anthony Giddens is one of the thinkers who considered these two dignity in his social studies, and therefore, studying his works can show us how to distinguish between the methodological knowledge of human and the human knowledge as a fact. In the first stage, he conceptualizes human based on the theoretical requirements of late modernity, and in another stage, he applies this formulation to the study of human in the recent modern period which he call in late modernity. A person whose personality is summed up in the body and therefore the management of the body is considered as a matter of human agency; Where morality and religion have lost their place as matters of identity, and even the possibility of death entering to shape the personality as the reality of the human world is kept away from the eyes as an obstacle on the way to crush the human and human identity in the late modernity.The method of this article is based on the review and analysis of those methodological works of Anthony Giddens, in which man is manifested in a theoretical and methodological form. In such a way, when we talk about the role of consciousness, the limits of consciousness, the existence or non-existence of consciousness in the theories of structuralism, functionalism or other theories, it is actually where we see the reflection of human and human consciousness in social sciences. When we talk about structures and the extent of their influence on the behavior and consciousness of the agent, we have actually talked about the forced effects of the environment on human behavior and will. Therefore, in both cases, we have been looking for manifestations of the reflection of the human image in the theories. This method is actually a method to discover the methodological dignity of human beings in the formation of different social science approaches. When these methodological elements of Giddens' view were extracted, an attempt was made to reopen the second part of social science studies that pay attention to human identification, and that is focusing on a person who lived, grew, and his personality was formed in a certain time-space period. He has finally left the world. This second part of human studies is possible based on that theoretical part. And in fact, the theoretical part acts as a method and a model to identify the actual human being. The theory of structuration in Gidden's thought acts as the part of the method of human knowledge, and the knowledge of modern human personality is actually the application of the method in the identification of human reality. Therefore, we see the manifestations of human knowledge in both theoretical and real areas in Giddens' works.With this definition, the issues that arise for modern man are all part of the second part of human knowledge in social sciences. These issues include the existential questions that arise for humans and are answered or silenced in a social way. The problem of the body as the human self, which in the modern period displays a manifestation of one's personality in front of others. The issue of anxiety and basic trust, which is considered the basis of modern personality. In this case, the management of the body becomes more important than the management of the soul because the essence of the identity of people is manifested in their bodies. Therefore, body management can be considered as being the agent. In this case, another issue for modern man is the issue of ethics. Because according to the institutions that Giddens enumerates for the modern world, which include capitalism, militarism, surveillance and industrialism, ethics does not find a special place in this world. These institutions change everything based on their requirements and leave nothing fixed for human life, and ethics is one of these things. Therefore, one of the elements that is crushed under the gears of the modern world is morality. The term lifestyle also emerges from this; where human is faced with different patterns of modern life and many choices are in front of him and he is forced to choose between them. If there is only one model in front of man, it is no longer possible to talk about lifestyle.Finally, modern human reaches a zero point where everything ends. And that point is nothing but death. With this definition, the memory of death is an uncontrollable danger for the modern personality, which cannot be controlled and managed, and on the other hand, it cannot be approached in order to gain an experience of facing it and develop the personality beyond it. It is necessary to hide death as much as possible from everyone's view and normalize it in a way that is kept away from our eyes. The end of the modern personality occurs at this real point in life; A reality that modernity does not want people to face; Because the unreality of the fundamental existential security and the fundamental trust desired by modernity is revealed.Human knowledge in social sciences is not only a content and data, but the main part of human knowledge in social sciences is the methodological knowledge of human beings; Where the main theories and concepts of humanities and social sciences are formed through it. In this regard, Giddens has identified two types of human knowledge in social sciences. In the first type, the ideal man in the world of modernity is studied in a theoretical way that forms the system of concepts of Giddens's structuration theory and in this case the social theory is formed, but in the second type, Giddens uses this theory of human being to explain the human in the modern world.

 Undoubtedly, methodology in the field of jurisprudence is one of the topics of jurisprudential philosophy that is considered as a second-degree knowledge. On the other hand, the change in the scale of methodology is a change in the jurist's perspective from a subject-oriented approach to a system-oriented approach.One of the damages of the common methodology of jurisprudence is the lack of precise recognition of new subjects and issues and how to adapt jurisprudential and legal evidence for understanding the legal ruling in that subject. In media jurisprudence, a subject-oriented approach and a methodological system-oriented approach should be considered to solve its jurisprudential issues from legal sources. The central claim of this article is that there are differences between the common jurisprudential methodology and specialized jurisprudential methods such as media jurisprudence, which affect the recognition of the subject and the inference of the ruling. To achieve this goal, the concept of variable discussion and the traditional and additional jurisprudential methodology are explained, and finally, the differences between emerging subjects and common jurisprudential subjects are discussed. This research has concluded, using a descriptive-analytical method and library information gathering tools, that there is a new framework for media jurisprudential methodology, so that, based on its evidence and conditions, if a jurist looks at it with general jurisprudential inference methods, he will discover, infer, and issue a specific ruling, and if he looks at it with specialized and additional jurisprudential methods, he will have other discoveries and inferences. In this research, the triple method of jurisprudential discovery in media jurisprudence is explained and proposed.

There has been much debate in recent years about the role of academic research in, and its impact on, policymaking in scientific and political circles. Many scholars in this field emphasize the importance of filling the gap between research and policy-making. Several strategies have been proposed to bridge the gap and thereby enhance the role of academic research in the policy process. One of these strategies is to change the approach of research products from descriptive-explanatory knowledge production to prescriptive knowledge one. Shifting from descriptive-explanatory to prescriptive, and paying attention to the nature of prescribing and its accreditation methods can provide a link between policy research and policy action. In this paper, we will, firstly, explain the importance of this strategy, along with other solutions. In the second step, we will represent the main differences between descriptive-explanatory and prescriptive research. Distinguishing ‘prescriptive research’ from ‘research with prescription’ we will also provide a more detailed analysis of the concept of prescription. In the third step, by studying 100 articles published in three specialized journals of policymaking in Iran, we will review their approach and research goals in light of the main concerns of this research. According to the findings of this study, most of the articles had a descriptive-explanatory approach and most of the articles containing prescriptive statements did not meet the criteria for prescriptive research.

Familiarity with research methodology is a requirement for any research project. What is seen in most works of writing or translating is a mere focus on teaching one or more research methods. The “Handbook of Mixed Methods in Social and Behavioral Sciences Research” has a different approach and has been written by pursuing the three goals of explaining philosophical tendencies, methodological formulation, and method, and finally the application of mixed research. This distinction, which makes the book stand out from other works in the field, was the reason it was chosen for critique. The Persian translation of the book, by Tashakkori and Teddlie was investigated based on the evaluation criteria of the Council for Reviewing Books and Texts on Human Sciences in two areas of structural and content criticism. The main strengths of the book are, focusing on the four bases of research paradigms i.e., ontology, epistemology, axiology, and strictly methodology of mixed research, multiplicity, and diversity of views and using the pioneers in the field of research methods in writing chapters and also providing primary valid sources, examples and case studies. At the same time, the effect has points for improvement, the most important of which are the overlap in the content of some chapters, the naming and arrangement of chapters, and the literal translation of some sentences.

"Methodology of Political Science" aims to collect, classify, describe and analyze research methods in political science. Dr. Haghighat's book entitled "Methodology of Political Science" has tried to review and critique most of the existing methodologies in the field of political science. The chapters of the book have a good consistency and the esteemed author has adopted a coherent method in reviewing and criticizing the methods. In some cases, paying attention to the indigenous atmosphere of Iranian society has made the contents of the book more useful. Paying attention to the distinction between research method and methodology is one of the highlights of the present study. On the other hand, obscurity in the definition of humanities and politics, lack of a clear criterion for classifying research methods, and ambiguity in methodological pluralism are among the most important shortcomings of the book. The respected author considers the methodology of social and political sciences as part of the philosophy of these sciences. But in the study of methods, the emphasized meaning of methodology has been seriously neglected. There is a conflict between the vagueness and the predicament of the concepts discussed in the book and the claim of uncertainty in the humanities. Pluralism is defended in the field of methodology, but the multiplicity and diversity of meanings of the concepts in political science in general and Iranian society, in particular, is rejected as a crisis and ambiguity.