Scientific meeting “The Role of Islamic Humanities in the Second Step of the Revolution” by Hojatoleslam and Muslims Dr. Ghasem Torkhan, a member of the faculty of the Farhang and Andesh Research Center, was held at the Mahdistyeh Jamkaran Endichecat Building, a presentation by the readers.
My discussion is based on the statement of the Supreme Leader of the Revolution and the role of Islamic humanities in the second step of the revolution; we can look at the second step from two perspectives; we may have an epistemic look, the kind of philosophical vision that accompanies this statement is the product of Islamic human sciences. . A second glance can we make this statement; what is our definition of Islamic humanities and why is this statement a product of such a science?
If we want to achieve the goals set out in this statement, we must try to produce the Islamic humanities, and as far as we can find the ability to produce Islamic humanities, we can reach the goals set forth.
But the first one is a second-rate look. Humanities are sometimes placed against natural sciences, which have different definitions. The question is: What knowledge does the human sciences have to offer us? If human beings are to say, the explanation of human phenomena, or specifically social phenomena, such as description, explanation, interpretation, interpretation of the present state and desirable expression of ideas, and the provision of solutions, namely, policies, are among the tasks of the humanities.
If you want to describe the status quo then explain and interpret it, this is based on the various paradigms that have emerged in the humanities, and we believe that in order to produce Islamic humanities, a new paradigm must be formed in which the description, explanation, expression of the scientific and theoretical relationship And also interpretation, that is, from the interpretive method to the hermeneutics to understand the phenomena, that is, we are both causal and semantic.
Common weaknesses of the humanities
What Is The Difference Between Islamic Humanities With Common Humanities? What is the difference between the Islamic humanities that distinguishes it from the prevailing humanities? We believe that the common human sciences suffer from four weaknesses. There are four disadvantages. Epistemic Neglect, Moral Denial, Religious Denial, and Functional Negative.
Islamic Human Sciences is a science that attempts to eliminate these quadruple problems in these sciences; for example, in the epistemic sciences of the humanities, does the commonly-used human sciences provide you with a knowledge in accordance with what you can describe reality and then Explain and interpret.
We state this point in the human sciences that the knowledge of these sciences is that they did not see many of these factors and laws; the discussion of traditions in the Islamic humanities is raised, the argument of spiritual factors is raised in the Islamic humanities, which is not a commonplace in the humanities. . They say that if we have a universe beyond nature, we choose it and we do not have anything to do with it. They say that we reject the ontological materialism, but we are in the way of materialism, that is, methodological materialism.
It is said that for the description and explanation of phenomena we do not need supernatural and transatlantic factors. The spiritual factors are marginal, and we can explain this with the same. Islamic humanities, as they have seen each other, say that you can not separate the relationship between nature and matter from the outside world. These are inextricably linked with each other, and if you do not see it, you will be faced with an epistemic misunderstanding and naturally this problem will be resolved in the Islamic Humanities.
The orientation of the commonly-used humanities in the ethics that the Supreme Leader has in their quotes, and in the statement that we do not do this for domination, but the world today does not shape these humanities based on human values, human goals in This science has not been transmitted.
Also, in terms of function; in terms of the religion that is clear, we sometimes conflict with our religious foundations and need to be restored, saying that we should form the humanities based on our religious foundations. This third objection does not exist in the Islamic sciences as it is based on religious principles, also in terms of efficiency, which has a detailed discussion.
Experience of Inefficiency in Western Humanities
The Supreme Leader states that the sciences that are formed in the West do not fit in there too, then translate it to solve the problems with the sciences that we have actually seen in these forty years, the common human sciences have been ineffective in various fields; Economics and other places where I am aloof.
So when we talk about the Islamic Humanities, we have a description, explanation and interpretation of these features that are not based on the basis of weak knowledge, there is no religious weakness, it is efficient, proposes a solution, and gives us an idea to get out of trouble. .
The second step is a description of forty years that has passed and on the other hand, it is an explanation of the current situation and a waypoint to reach the desired point. And most importantly, the Supreme Leader gives a solution and a solution based on the religious teachings of the road map. When it speaks of independence and freedom, it gives a definition, which is what we say is based on these things. The concept we are inducing is to be timid.
This is a second class discussion that needs to be discussed in detail, and thinkers can work in this area, and this keyword I’ve said is my own belief that this statement itself is a product of such a science. But my argument is the second part. It’s a classy look. We want to see what role the Islamic humanities can play in this forethought.
The Supreme Leader of the Revolution firstly states in one of his speeches that the revolution and the system are in line with the new Islamic civilization, they express the reality of the capacities of the country, and the challenges that have been posed today and forty years of the Islamic revolution are a row It opens up what should be done in order to create the new Islamic civilization, in which there are seven axes, and naturally its look in this section is also a civilization.
If we want to pursue the discussion of human sciences and its role, we must proceed on the basis of the idea that the human sciences should be the foundation of modern Islamic civilization and, in fact, the role of infrastructure.
The second point is that civilization is the ultimate goal, but there are steps ahead of civilization. The humanities are involved, so it is the foundation of the formation of the civilization of the humanities, but before that civilization is created, there must be a step in reaching the stage where humanities play a fundamental role and infrastructure.
Five Steps to Islamic Civilization and the Importance of State-building
Based on the type of leadership’s view, they express five stages for the Islamic movement. The first stage is the Islamic Revolution itself. The second stage is the formation of the Islamic system. The third stage is the formation of an Islamic state. The fourth stage is the formation of the Islamic society and the fifth stage of the creation of the Islamic Ummah or the creation of an Islamic civilization.
The secular humanities can not reach you to that point, and in these steps we are not working well. If we are to succeed in these stages, we must have Islamic humanities, but some of the stages have been realized based on the Islamic Human Sciences Has come true.
Is the Islamic Revolution Based on the Common Humanities? No They basically did not anticipate this revolution. The formation of the Islamic system has not been based on the Western Humanities theorizing on the model of government. This model of our government is based on the Provincial System; Velayat-e Faqih is also based on the Islamic Human Sciences.
The formation of the Islamic state that leads the way has so far been designed institutions and structures, but because of the weakness of the humanities it is not possible to create the proper structure, that is, here we also have weaknesses, the structure if produced and the institution created on the basis of Western humanities And since we were weak based on the Islamic humanities in the areas, we were not able to create appropriate structures, institutions appropriate to the goals that were outlined.
That is, we should work in the Islamic State of the Islamic State for the past forty years to work hard and modestly in order to produce the appropriate institutions and structures; naturally, the formation of a society that provides all the purposes and aspirations of Islam as justice It has not been achieved and in this forty years we must strive to reach the fourth stage in order to reach the discussion of the fifth stage, which is the discussion of Islamic civilization.
Production of the Islamic Pattern of Iran Progress towards civilization
Of course, good things have been done during this period, I think that the things that can be said about the role of the Islamic Humanities in the second step, which of course the steps of this step were taken in this first step, but should be continued seriously, the production of Islamic pattern Iran is a development that is currently preparing a document and, in this second step, the bugs have to be taken and presented as an upstream document that you do not have this template until you reach the goals that were said.
That is, the discussion of the new Islamic civilization is based on the fact that you will produce a pattern that will naturally be different from Western models. Based on this pattern, you must move to the desired point. So one of the things that humanities have played and can play a role in completing and finalizing it is the discussion of the Islamic model of progress in Iran.
The Supreme Leader’s statement emphasizes on seven pillars. The discussion of science and research, spirituality and ethics, economics, justice and the fight against corruption, independence and freedom, national dignity and foreign relations, and border with the enemies, and finally, the lifestyle debate; the supreme leader of the revolution, with a civilized view, have these seven items They have come up with a civilization. In order to reach the ideal point, that is to say, a new Islamic civilization, civilization needs a software and a hardware; part needs software and partly requires hardware.
Lifestyle as a Civilization Software
Life style has a software aspect. You will not get civilization until you live the lifestyle. These seven axes are based on the view of the civilization that they have and try to write the pattern, as well as the five steps and the four previous steps of its steps to reach the desired point and naturally you will not realize these seven axes, the new civilization Islam will not be realized.
They say that every civilization is based on culture, economics, politics, ethics, military power, and so on; they say that you do not have the theory in these matters to the points mentioned. These theories give you humanities.
The Supreme Leader explains that each civilization has a software sector that is a hardware component. Civilization software is the same as lifestyle, that is, if you do not create and produce a lifestyle, you will certainly not have Islamic civilization. You can not have an Islamic civilization, but your lifestyle is Western. This is the paradox. So lifestyle stops on the human sciences.
The fundamental question was: What is the position of humanities in this forty years and the role of humanities in the second step? The role of Islamic human sciences is an infrastructure role for the production of Islamic lifestyle, a discussion of two perspectives.
Lifestyle is a way of life that shapes your lifestyle based on your interests and shapes your interests as beliefs, beliefs, connotations, desires and values, and chooses this lifestyle based on these values and you prefer to live this way.
The clear example is that you are going to Yazd, and the traditional texture that you see there, and even the types of houses and doors of houses, architecture, relationships and lifestyle based on belief beliefs that were said to be Muharram and non-Mahram. The kind of look into the world, the worldview, forms the value beliefs that you have said is God, resurrection and resurrection. Here is a scientific discussion of what is the relationship between dues and nonsense and what is and is not?
The scientific discussion of this topic in the place where we know the relationship produces? If you do not know the production, they have nothing to do with each other? Certainly, your beliefs and desires must be shaped by the kind of look you have in the world, that is, the kind of look you have in the world. Your worldview shapes your valuable beliefs. Shaping your beliefs; if one does not believe in resurrection and resurrection, then the type of beliefs, ideology, and lifestyle will naturally be different.
This is not a direct relationship, that is, your lifestyle will be shaped based on your worldview, but not all of these things are indirect, and many are straightforward. That is, the human sciences do not have to argue about what it does and does not have, that they have told us that it is only a description and explanation, and that something should and should not be done, that’s not the case.
The late Haeri Shirazi said: “It is safe, the issue of humanities is an argument of arbitration
The late Haeri Shirazi was a beautiful example, because they are telling us that they should enter and should not be in the field; we only describe the phenomena, that there are no other Islamic and non-Islamic ones; we can explain; the other one is boiling up to 100 degrees. What difference does it make? Be Muslim or not.
He said: “It’s safe. The issue of humanities is an argument of arbitrariness; they were told to leave us both, you put Ali and we did both.” What did they do then? They institutionalize their secular content and content in the international community and defend their values based on the humanities.
Accept this as a presumption that humanity is neither and is not, nor should it be; there are both normative propositions and descriptive propositions; this lifestyle, how I live, should and should not be; but humanities or direct You must and should not give or indirectly.
Even if the humanities are to enter into propositions, they must and should not give you the world-view! There is no one who is discussing! What you are describing and explaining is the origin of the production of policies and the production of dues and nonsense; therefore, we believe that the humanities will not be Islamic, but lifestyle will not be Islamic. Because there is a two-way relationship. You can not break it. The humanities give you life style and, until this life style is not Islamic, the modern Islamic civilization will not be established either.
The role of the Islamic Humanities in the fourth stage is very prominent, that is, the discussion of the formation of the Islamic society, which is based on the Islamic society based on the Islamic lifestyle, which if formed, ultimately emerges as a new Islamic civilization.
Therefore, we can track the role of the humanities in science, research, technology, and show its impact on hardware. The Supreme Leader is in the statement that Al-Alam Sultan, part of Amir’s (AS) narration, whose power, independence, dignity, these seven pivotal points in the second statement I mentioned, are all based on your excellence in science and research. And do not depend on it.
The discussion of spirituality, non-domination, the sovereignty of spirituality is all in some way dependent on the discussion of Islamic human sciences. Because these features that we imagined for the humanities of the humanities can realize these goals, we will come up with the science of wealth, dignity and independence; if science has such a role that has come to the fore in the headquarters of leadership as the first part of science and research, and Advised young people to take the lead in this field; here is the important and fundamental discussion of what is meant by this relation in this science of the role of human sciences. What is the humanities in this middle? If science brings wealth, independence and dignity, what is the human sciences here?
The basis for advances in the field of science and in the hardware component of civilization is the humanities, because we want to reach the ideal point in terms of Islam, we say Islamic humanities. Here is an important discussion that you can follow and investigate: what is the relationship between the humanities and other sciences?
The humanities here are basic to you; unlike what is supposed to be a wealth other than the human sciences, even the technology that you count is in some way related to the humanities, even if we look at the first stage. We see that technology is a product of natural science, and it’s very simple to think that technology is being transmitted, but culture is not transmitted. In fact, if technology is to be produced, because its technology has its own culture and is the bearer of culture, here is the role of the outstanding humanities.
The conclusion of my discussion is that there were two points of view; the second and third degree look at the role of the humanities in the statement of the second step; in the first glance, based on the literature produced by the Supreme Leader, five steps have been taken and these are five steps for this. That fifth stage will be realized and that is the subject of civilization.
All these previous looks and steps are to reach the desired point and the humanities in these steps I have had a fundamental and infrastructural role; the role of the humanities in the second step is an infrastructure role, because if these steps are not followed, the fifth step of the researcher Will not be