نشریه تحقیقات بنیادین علوم انسانی
سال سوم شماره 1 (پیاپی 6، بهار 1396)

The purpose of the present study is to find out how to create "basic concepts" as an essential step in establishing Islamic psychology. The method of this research is a qualitative research that has been conducted with a descriptive-analytical approach to religious sources and psychological findings. The findings of the research are as follows: 1) Every intellectual paradigm has its own "basic concepts" which is in line with its goals and philosophical foundations; 2) One of the basic steps to answer research questions is to identify effective concepts and turn them into "basic concepts" in a clear process; 3) Each basic concept has a theoretical and operational definition, specified capabilities and capacities; is bounded by the same concepts and agreed by the specialists of that field; 4) Providing a set of basic concepts makes it unnecessary to take on basic concepts from other scientific paradigm, to explain phenomena;.5) By discovering the relationship between basic concepts, one can explain phenomena and / or theorize. Finally, for the operation of the proposed method, the three concepts of "belonging", "alert" and "thankfulness", which potentially have the potential to become the "basic concept" in psychology, are introduced as three examples. The result is that one of the basic steps in establishing Islamic psychology is the production of "basic concepts".

Explaining the relationship between jurisprudence of regime and humanities is one of the preliminaries and requisites of the realization of modern Islamic civilization. The jurisprudence of regime is a jurisprudential approach responsible for discovering and inferring Islamic governmental precepts of the Islamic society in a variety of dimensions. The Islamic civilization is the very efficient social macro-regime. Indeed, the Islamic civilization is turned into Islamic regime and this regime is based on the jurisprudence of regime. On the other hand, the goals of humanities are to have access to the goals of social system and removing the obstacles in the way. By presenting this image, one may consider four modes of relationship between jurisprudence of regime and humanities. The first one is the relationship in subject matter. Humanities are the knowledge of human affairs and social phenomena. Since inferring any precept in jurisprudence is dependent on recognizing social issues, the humanities can describe and explain the topics and issues of jurisprudence of regime. The humanities are linked with jurisprudence of regime in their goals.  The jurisprudence of regime can, by inferring the goals of social system as the common goal between humanities and jurisprudence of regime, direct the humanities. It can also validate and authorize the prescriptions of humanities. This validity and authority can establish the prescriptions of humanities in accordance with the goals of Islamic regime and the modern Islamic civilization. Besides, in the Islamic society, the religious precepts and conventions form the conventional context of the humanities. This conventional context determines the type of actions of human beings and social actors. Accordingly, human actions would be different in proportion to the difference in conventional context in any society.

One of the problems of religious thought in Islamic society is the concept of human sciences based on Western philosophical foundations. The solution is to address the fundamental issues of Islamic thought and its comparative comparisons with contemporary and influential ideas in Western societies in the new topics that have been considered in the field of ontology. For this purpose, the present research, while introducing the ontological foundations of Sadrachr('39')s wisdom and critical realism, attempts to assess the critical realism in explaining reality based on the findings of new Sadrachr('39')s wisdom and by using a descriptive-analytical study method seeks to answer the question of whether critical realism can correctly explain the reality by relying on its ontological foundations. Therefore, it ultimately concludes that critical realism, after distinguishing between the necessary belonging of knowledge (what is there) and belongs to Transformations of knowledge (what we can know), with the reduction of the field of science to its transitive heritage, as well as the reduction of the internal content of knowledge into its social dimensions, have cognitive shortcomings and remains to be explained by reality. But According to Sadra, knowledge is divided into two parts; conceptual knowledge and intuitive knowledge and the second one is infallible. Also finding the true method and knowledge of reality is possible by facilitating three sources of cognition and knowledge, which are sense, intellect, and intuition.

The organization of the rights and obligations of the individual and the community has been the domains of the political philosophers. One of the most systematic philosophical discussions of citizenship in the classical political philosophy is Aristotle. Aristotle puts the element of moderation in the center of citizenship. He formulates the rights and obligations of the individual and society on the basis of the principle of moderation. The link between perfection and virtue with the component of moderation is a fundamental feature of citizenship in Aristotlechr('39')s philosophical system. Farabi, as the founder of Islamic political philosophy, deals with three fundamental elements of citizenship, namely, truth, virtue and prosperity. He places the truth in the center of his system of citizenship and establishes a genuine connection between Sharia and philosophy. Farabichr('39')s truthful citizenship is restored on the basis of close interaction between Religion _Sharia_ and philosophy. The pure knowledge derived from this interaction is considered to be the fundamental component of the centrality of citizenship discourse in Farabichr('39')s philosophy. The rights and obligations of the individual and society are organized within a truth-based order, which seeks to bring happiness to the citizen by virtue of virtue. Values such as freedom, equality, justice, ownership, rule of law, and other components of citizenship are taken into account with regard to the requirements of the close interaction of truth, virtue and prosperity. Using the description, comparison and evaluation based on rational analysis, the subject matter is examined.

The modern Islamic civilization has been considered as the last stage of the five stages in the process of realization of the goals of Imam Khomeini’s movement. The main question of this article is as follows: “what is the role and status of Islamic humanities in achieving that goal?” To answer the question, we have considered the definition of the modern Islamic civilization in Iranian Supreme Leader’s view to explain the role and the relationship of humanities with different sections of the modern Islamic civilization and the process of its realization. Since the Supreme Leader regards civilization as the ground for human’s all-out progress and maintains that the main pillar of civilization is the spiritual transcendence and Islamic lifestyle and the instrumental section of civilization is human’s material growth, i.e. science, invention, industry, politics, economics, political and military authority, we may say that humanities will be influential in three lines in the modern Islamic civilization: The main part of civilization, i.e. the lifestyle The instrumental part of civilization, i.e. the science, industry, economics, etc. All-out material and spiritual progress Considering the distinguishing feature of this civilization and its privilege over the western civilization is its being Islamic, the humanities, the model of progress and the lifestyle must be naturally Islamic.

Considering the logic and literature of the Holy Quran, the main question of this paper is about the relationship between right and political justice. In order to arrive at a satisfactory answer, by referring to religious texts, in particular the Holy Qurchr('39')an, it has been emphasized that, given the fact that human beings are justified and that God is the source of law and the mission of divine prophets is the reminder of justice, Communications affirming the rights and political justice that the realization of political rights is the core of political justice; in such a way that fair, well-defined and fair judgments, the rights and duties of justice and the maintenance of justice of rights can be found in this Observation ratio. Moreover, the relationship between them is evolutionary, complementary, and interactive.