نشریه تحقیقات بنیادین علوم انسانی
سال هشتم شماره 1 (پیاپی 26، بهار 1401)

In recent years, terms such as "ijtihad paradigm of religious science" or "Islamic paradigm of humanities" have been widely used. This shows that some proponents of the idea of Islamic humanities are trying to realize the idea of Islamic humanities with a paradigmatic approach to science (presented by Thomas Samuel Kuhn) or newer versions. In this article, after referring to the history of using the term paradigm, the meaning of paradigm in the views of Kuhn and the thinkers after him, the use of this term in Islamic humanities is evaluated and the following questions are answered: What changes were made in the meaning of Kuhn’s paradigm by who used this term in humanities? And what are the criticisms to the use of the term paradigm in the humanities? What is the understanding of the paradigm for those who use this term in the Islamic humanities? And what are the criticisms to the employment of this term in the Islamic humanities? What are the implications of using the term paradigm in Islamic humanities? And do researchers in the Islamic humanities pay attention to these requirements?

God is the creator and leader of the world in Islamic ontology.  In Islamic understanding, means of cognition are ‘hearth’ and ‘theoretical reasoning’, besides ‘senses’ and ‘instrumental reasoning’, therefore, methodology of knowledge creation is more sophisticated than merely relying on the ‘experience’.  This article would like to deal with methodology according to fundamental Islamic values and morals.  The summation of about 1000 hours of discussions with 20 Moslem social and humanities scholars considering secular and Islamic social sciences’ methodologies have done by the author of this article.  According to Islamic thinkers, creatures have three dimensions of ‘time’, ‘space’ and ‘direction’.  It is a consensus among them that human beings have three means of understanding: ‘senses’, ‘reasoning’ and ‘hearth’.  It means that all beings have three dimensions: sensible, thinkable and heartily.  There for, methodologically, to study a subject we need to review three dimensions with three means of cognitions.  Multiplying these three dimensions we would have a nine-box matrix.  These boxes are nine defining factors of each researchable subject.  According to this matrix we will introduce a methodological model for more comprehensive study of all subjects.

Definition of knowledge by its components and conditions is the fundamental issue in the human sciences. However, the method of this study is introduced by independency of the metaphysics, but it has led to the neglect of the essence of knowledge in the sciences. Nevertheless, the study of sense-data as one of the certain examples of knowledge declares that there's no escape from interfering principles of the metaphysics to the explanation of knowledge. in this article, some principles of Sadra's philosophy – like the principality of existence and causality are applied to obtain the essence of knowledge and a kind of epistemology is declared that take existence as subject matter and explains the deeper level of knowledge. it claimed the existence in the sense that is the revealer and has epiphany property, is the principle of the definition of knowledge. By the sketch, the sense-data is identified as the dependent existence that has an epiphany property by the causal relation.

Naturalism has a noble rule in the modern science, specially in determining the methods, realms, and functions of it. Likewise it has specified the regulations and limits of relation between religion, ethics and science. Moreover naturalism is somehow found as the unique reference of what is to be or not, and what can be called knowledge or not. Such a position necessitates to research it deeply by philosophers of science, religion, ethics, theologians and specially those who pretend to make reform in science, based on the religious doctrine.  The present issue is, therefore, to study the ontological and methodological naturalism and their relation with science with rational analytical method. The result is that ontological and strong methodological naturalism are not rational and coherent claims, nor are they protected by science and philosophy, and never can be the necessary presupposition of science. Likewise, the weak methodological naturalism is unable to fulfill a useful function in development of science, nor is it a necessary disciplinarian of science. Besides, it is affected by lacking the logic of division of scientific and non- scientific works; as like as lack of the logic of dissolving probable contradictions between them.

One of the important issues in Ayatollah Khamenei's thought is the issue of Islamic government and its principles. In this article, using a descriptive-analytical method, a precise and reasoned explanation of the principles of "origin" and "legitimacy" of the Islamic government from the perspective of Ayatollah Khamenei is presented and research questions are answered. The findings of the present article show that according to Ayatollah Khamenei, according to the three principles of the origin of Islamic government, namely the exclusive and absolute sovereignty of God over human beings, lack of independent sovereignty of human beings over each other and the need for human government as the channel of divine sovereignty, the only source of government. Islam is God Almighty and His permission. Accordingly, according to Ayatollah Khamenei, God Almighty, as the sole source of Islamic sovereignty, is the exclusive agent of the legitimacy of the Islamic government, and the Islamic ruler, whether infallible or the comprehensive jurist of the conditions derives the legitimacy of his sovereignty only from the divine source. The will and acceptance of the people is also a necessary condition for the realization of the Islamic government from the point of view of the Shari'a, and if this condition disappears, the possibility of the sharia realization of the Islamic government is eliminated.

One of the key questions of the present age is how we should deal with the products of modern science in a religious atmosphere. To answer the above question, there are approaches among Muslim thinkers; From the absolute acceptance of these products as the achievements of human endeavor to the complete denial of these achievements as two completely reciprocal views and finally intermediate theories such as the separation between the humanities and natural sciences and the attempt to religiousize the humanities because of its atheistic principles; Using natural science products as useful achievements of human experience. In the meantime, according to normative theory, while using the achievements of experimental sciences as scientific advances, it is necessary to attach religious norms to them, as scientific ethics and cultural attachment, in order to reduce their harm. In this article, while explaining, reviewing and criticizing the above views, the strengths and weaknesses of normative theory have been studied and this theory has been proposed as a practical theory only for the period of transition from modernity to the arrival of religious civilization.