نشریه کتاب نقد
پیاپی 77-78 (زمستان 1394 و بهار 1395)

Fitrah is one of the main fundamental discussions in the Holy Qur'an and the most basic discussion of Islamic teachings; such that it has been called "omm al-Masa'il" (the mother of the matters) in the perspective of Martyr Motahhari; and "fitrah" is titled as the most crucial matter of Islamic teachings. The importance of "fitrah" can be simply shown, according to his perspective, considering that he regards "the logic of fitrah as the foundation of Islamic teachings" and believes the word "fitrah" has not been used before the Holy Qur'an and is peculiar to this Holy Book. The question now is what is the "theory of fitrah" in the works and ideas of professor Motahhari, what is its position and functions? This question is answered based on the theoretical bases and the oral-written references by professor Motahhari using an analytic-descriptive method on the one side, and an explanatorycritical method on the other side. The results of this article are as follows: 1- The theory of 'fitrah' is Motahhari's conceptual-cognitive basis in all the different fields of theology, philosophy of science, religion in its main principles and the ancillaries of faith, or the major, middle and the minor jurisprudence [which refers to the main beliefs, ethics and commandments respectively], the eternity of ethics and commands, mozaf (determined) philosophies such as philosophy of history, philosophy of ethics, philosophy of human rights, philosophy of religion, and …. 2- 'Fitrah' has a special conceptual change in its literal and terminological meanings, in comparison with nature and 'gharize' (instincts), and has a basic and foundational difference with 'seresht' (temperament) which has made unique characteristics and tendencies for it; 3- 'Fitrah' has exceptional cognitivespiritualistic or scientific-practical functions and applications in different levels of human's perfection.

It seems necessary to take three steps for the achievement of religious science and especially Islamic humanities: a. criticism of present experimental sciences; b. having numerous and complete researches on the bases [and presuppositions] of Islamic sciences; c. production of the different fields of Islamic sciences. Martyr Motahhari greatly criticizes the present experimental sciences and their dominant paradigms such as the positivistic paradigm. He discusses the relation between science and religion and also the meaning of religious science, in the section of bases [and presuppositions]. There are various evidences, in his words, which can be used to criticize the theological and epistemological bases and reasons of the deniers of religious science. He has also had an essential role in the production of Islamic humanities and has taken some steps in this regard, corresponding to the condition and opportunity of his time.

'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.

This research studies the essence of religious science and its method on the basis of anthropology and 'fitrah' (the origin of cognition and tendencies) concerning three main questions. Martyr Motahhari believes experimental science, as one of the categories of knowledge, has vertical relation with other kinds of cognition; and a reliable experimental method discovers the reality, contains beneficial results, fulfills the personal and social needs of the Islamic society aimed by Islam, and is considered religious science and has religious authenticity. Religious science identifies the natural tendencies of human on the basis of justice (nothing more or less than the natural right) and respects each part to guide the individual and the society to perfection. Religious science is based on the selected transcendental and conscious tendencies and is sacred; it neither leads to opposition to religion nor escaping religion. The latter characteristic of religious science is descriptive or prescriptive because it exploits all the authentic cognitive sources including 'fitrah' (effective in theory and practice and also in the evaluation of cognition), heart, and especially the different degrees of narration and reason which are together (always consistent and complementary) in all the different phases of the formation of religious science. The goal of religious science is to help the individual to achieve the highest degree of perfection and their closest proximity to Allah; and to help the society to achieve the Divine characteristics. Its advantage is to provide the opportunity for the individual and the society's best guidance and management. The mission of religious humanities and social sciences is to show people the path and prescribe the techniques for the approximation to the absolute perfection. Instead of reducing human to his/her body and the natural world, religious science identifies 'fitrah' and the internal talents of human and the society and develops them. The method of this research is analytic.

Since Ayatollah Motahari was involved in the issues of "humanities" including "social science" and tried to find Islamic answers to its main questions, his unfinished path could be followed on the basis of his writings; their extension and continuation may end up to an approach in this regard. Therefore I have pursued "the criticism of Western social science", as one of the important branches of "Western humanities", in this article; and Motahhari's critical encounters with this science is explained in three sections: "epistemology", "ontology" and "normology". If we are posed, as the supporters of Islamic social science, what are the irremediable and irrecoverable "defects" and "deviations" of the Western social science which makes us create the approach of Islamic social science, we can mention a list of religious "criticisms" and "falsifiabilities", from the theoretical perspective of Motahhari, which are posed in this article. Therefore his perception of "the identity of Islamic social sicence" and also the relations between "humanities" and "Islam" are clarified to some extent.

The present research is an introduction to the possibility of the formation of the new Islamic science named "the D ivine philosophy of history". The essence of this science is in fact a kind of philosophy of history; yet this philosophy of history is different from its similar kinds in the history of the West's thought and is also different from the philosophy of history in Islamic Maghreb. If "history", "philosophy" and "society" are considered as the different parts of philosophy of history in the West, and "history", "society", and "Shari'ah (Divine law)" as parts of Islamic Maghreb, then we may say: philosophy of history in the Eastern part of the Islamic world is separated from two things: first the philosophy of Western history, considering that it is in the domain of the Islamic Shari'ah (the Divine law); and second from its similar cases, which is philosophy of history of the Islamic Maghreb and its outstanding representative, i.e. Ibn Khaldun, considering that it is philosophical and rational in nature, and is not separated from the Islamic philosophy, it is rather connected to one of the deep courses of the Islamic Wisdom, i.e. the Sadra'ian philosophy and the transcendental wisdom. Therefore criticism of Marxism and Positivism and also the occurrence of the new Islamic civilization, which has been accompanied with the formation of the Islamic Republic of Iran from the practical and objective aspects, may guide us to a theoretical and deep mental perspective of this "new science" and its independence and importance. These matters come together in "the Divine philosophy of history" and its author and innovator is professor Motahhari – who is a perceptive and insightful student of professor Allameh Tabataba'i and Ruhollah Khomeini, the two theoretical and practical representatives of the new Islamic civilization. Reviewing the values and the course of this important mental change and its missing link, this article will clarify a new term of problem from this perspective.