نشریه تحقیقات بنیادین علوم انسانی
سال سوم شماره 2 (پیاپی 7، تابستان 1396)

Here, the writer tries to use the achievements of various streams in the philosophy of science to show the possibility of the existence of religious science and its formation process. According to that theory, the religious science is the product of an epistemological connection between science and religion – as a background. This connection causes the epistemological and cognitive features of the religion to affect science in two ways: first, in preparing the ground for science consistent with religion; and second, religion’s effect on the internal structure of science. In other words, religion affects the path of the science’s growth and evolution in two ways: first, in manipulating in external affairs of religion (foundations and values); and second, in affecting the internal features and elements of science (theories, models, issues and so on).Obviously, this theory shows the “epistemological connection” between science and religion. Just as in a ‘biological connection’ (‘transplant’ or ‘cross’), the features of a plant affects another plant and the second plant is somehow dependent on the first plant, in epistemological connection, the epistemic features of religion and the components of religious knowledge affect science in a variety of ways. Religion and science act as two conceptual climates in one’s mind, with some connections and integrations between them. The result of the biological cross is a new fruit with new features, and the result of linkage between science and religion is the religious science with new features. However, this linkage, unlike biological cross, is not done volitionally; rather, it is formed in the mind of a religious person naturally.

AbstractMonotheism and polytheism are the most important issues in religious thought. Islam is the religion of monotheism and the Holy Qurchr('39')an with great emphasis on monotheism, has conflicted its opposite point that is polytheism. Regarding this importance and concerning the fact that polytheism is usually understood as idolatry, this article is an attempt to redefine monotheism and polytheism. According to Qurchr('39')an and hadith, every dimension of human life including knowledge and science can be an example of monotheistic or polytheistic thinking. In this article relying on works of Master Mortaza Motahhari we have shown how scientific thinking can be affected by monotheism and polytheism. For this purpose, after defining the main concepts of the research, four criteria have been suggested for monotheism and polytheism: creation is from Him (الله خالق کل شی ء), creation is toward Him (الا الی الله تصیر الامور), legislation is from Him (ان الحکم الا لله), legislation is toward Him (الا لله الدین الخالص). Speaking in more details, some examples of polytheistic thinking have been mentioned, like materialism, dualism, denying of resurrection, personal whim, cultural liberalism, democracy, hedonism, and ​​one-dimensional values.

The paper’s question is who achieve an Axiomatic Knowledge system defined discourse of justice.In this paper, using the "reticule paradigm" and "reticule research" and "fundamental concepts" that all three arguments from the perspective of Islamic knowledge, achieve the definition of justice and a systemic approach in the scale of "Existence network", starting point the process of justice ", the central core and its processes strategy step by step, in the form of a Axiomatic supplied.Based on this analysis, justice is: chr('39')relationship between requirements and capabilities, which are to facilitate growth in Existence network scale, "and the theory of "Reticular Justice" means determining utility equation in in Existence network scale, so that is the result of five factors: the desirability of physical, intellectual and spiritual, environmental, social and sustainable compliance (with infinite desire for stability); and the pursuit of justice include: recognition of the need (in Existence network scale) → detection facilities (in Existence network scale) → determination needed to use the facilities to meet the needs (for development) → determining the relationship between requirements and capabilities (defined equation of motion), according to the utility in "Reticular Justice".

This article will look at sociology of family from three dimensional Islamic sociology point of view.  In three dimensional out look, I had presented a sociological approach using ontological understanding of martyred Motahhari to the relationship between individual and society and "how" or "becoming" philosophy of late Ayt. Hoseini Al- Hashemi.  In this approach it is assumed that there are three actors playing part in all social phenomena: individual, society and relations. In this paper we will present a sociological theory of family which enables us to describe, explain and analyze family as a social entity. There are three individuals playing part in a family: father, mother and child or children. They play their roles in a social context with three subsystems such as: politics, culture and economy.  Their positions shape through their relations to cultural  "tendency", "outlook" and "knowledge" which are mirrored in their "ethics", "believes" and "behaviors".  In each of these three parts analysis, we will introduce 27 concepts in sociological interpretation of family. In a case study of a family we should follow 27 factors in each three above mentioned parts. To show the theorychr('39')s practical validity we will point out to some characteristics of family in two cultures of Qajar and present time periods in Iran.

In the history of the evolution of money, we reached the stage where the banknote was the transfer of gold and silver. The notes independently became money. Then, with the advancement of technology, we arrived at the electronic and digital versions of banknotes and coins, no physical substance. Therefore, the fundamental question came about what is the current money in terms of nature and truth. The answer to this question is also important for the Islamic economics, and for the conventional economics of the West. An overview of the views of the nature of money is clear that these analyzes are central to ‘Itibari or constructional affairs. Therefore, to better understanding these analyzes, we first need to be acquainted with the ‘Itibari or constructional affairs of philosophy and its relation to the nature of money. Then, through descriptive-analytic method, evaluating these analyzes and presenting a more complete and correct cognition of the nature of money based on the approach of Allameh Tabatabachr('39')ichr('39')s ‘Itibari or constructional affairs and the teachings of public affairs of philosophy and the method of realism are discussed. Then will be expressed the jurisprudential rulings and the economic results of these analyzes, which have a great influence on the adoption of appropriate monetary policies in the Islamic system.

According to Islamic scholars, the existing humanities are influenced by the imported sciences of West, and itchr('39')s basis and contents was deviated. This necessitates the necessity of moving from the available humanities to the desirable human sciences that are only available in the shadow of scientific ( ijtihad )and the production of new ideas. The (Ishraf) theory can be regarded as an effective step in this regard, including the promotion of the religious health of the humanities and the development of Musharraf sciences. Based on the feature of this theory, sources, foundations and methods are based on revelation teachings. Because in compilation of desirable maternal sciences (theology, ethics, and jurisprudence desirable), it is necessary to rely on these great sources of resources to re-examine Qurchr('39')anic doctrines and narrative and fundamental role of reason and practice. This theory, which defines the insight, value, and veracity of the science of motherhood on the basic and epistemic propositions of the humanities, is based on the Prophetic narrative (al-chr('39')Alm-i-Salachr('39')ita). Of course, the field and rational evidence also confirms this narrative. In terms of the method, the mechanisms of this theory, namely, the supply and implementation of intercession and the production of ijtihadi, have been modeled from the teachings of Ahlulbit (against Islam