PAZHUHESHHA-YE ELM VA DIN (SCIENCE AND RELIGION STUDIES)
Year:2018 | Volume:9 | Issue:1|Papers Count:6

Determining the components of Good Governance is one of the mental concerns of the present human in the social sphere, which needs to be studied with a thought-based approach. In this paper, we try to extract the essential components of Good Governance during the 10-year government of Prophet Mohammad(PBUH) in Medina by using theories related to this field and referring to the Islamic thought and the Governmental Sire of him. Sire extraction was done according to the principles of Sire Researching and It has been analyzed by matching theoretical framework. So, in addition to looking at different patterns of state regeneration, new public services, and democratic models of Good Governance, the model of a democratic state, which includes six main components of Good Governance, is more conformity compared to other patterns for analyzing Sire in this subject. By using researchs in in this field, the components of Good Governance are: Legalism, Anti-Corruption, transparency, toleration, Justice-Based, Political participation, effectiveness, and responsibility.

A Muslim (specifically Shia) For its practice based religion (Apart from the epistemic and beliefs), must act on the basis of the "practical treatise". This treatise determines the five types of verbs of a Muslim (obligatory, Mustahab, mobah, makroh and haram). Today, human life is beyond the Individual life, and the social and political life has become an impartible part of Muslim life. Especially in Iran, and with the victory of the Islamic Revolution, this area of life has become more significant in society. The question that arises here is whether in the realm of social life, and in particular in the realm of political life, it is possible to speak of treatises that act like action treatises in the realm of individual life. That is, determining the five types of Muslim behavior in the political arena. Explaining the nature of this treatise based on their characteristics and their necessity is the main focus of this paper.

One of the most important issues in the field of philosophy of religion and the philosophy of science is "the relation of science and religion" and "religious science". Ayatollah Javadi Amoli, wise, during the discussion of the topic of "the dignity of reason in the geometry of religious knowledge", has devised a general outline of his view of this relation that can be considered the most challenging theory of religious science. Therefore, there are various mistakes and questions about the theory, one of the most important of which is "Emancipation" as well as "lack of efficiency and effectiveness, especially in the field of empirical sciences". Therefore, in this paper, it is tried to focus on the ideas of this wise guy, respectively, in seeking answers to the two questions that "what should be done in order to achieve a model for the Islamization of the sciences? " And then "such a plan, if elaborated and implemented, What are the results and functions? "Therefore, based on his views, the essentials of the religious of the empirical sciences are explained in the following two titles: " Proposition Principles "and" Methodological Principles ". Then, the results of implementation of this model are explained below in five terms. In this section, It is clear that if this theory is turned into an operational model, experimental science will have a extraordinary effect, one of which will be "increasing the efficiency of experimental science and technology leap. "

Motahhari's religious view is originated from his special interpretation of religious texts related to ethics and the theory of dignity of soul can be regarded as the central concept of this view. According to this interpretation the axis of ethical advises in Quran verses and hadiths is the dignity of soul more than promising paradise or hill. He distinguishes the greatness of soul from its dignity. He says that to achieve each one of them it is necessary to try hard and to suffer intensities. The great souls are those who have lofty aim and continued effort in the way of getting knowledge or welfare or ambition. And the dignified souls are those who have the lofty aim in the realm of virtues and who dignify their souls to the extent that only the good acts are done by them and the bad acts are regarded as something produced by the lowness of soul. In his view, all virtues mentioned in Quran verses and hadiths can be reduced to the dignity of soul and all evils mentioned there can be reduced to the lowness of soul. This article is a meditation in Motahhari's understanding of ethics and it tries to present a systematic picture of it.

Ibn Sina according to critical attitude towards the ideas of Aristotle and Farabi's logic in the shadow of his creativity, he built a rational system that was highly innovative, and so his name is the culmination of the logic of the Islamic era, especially in the East of the Islamic world. He creatively integrated Aristotelian logic with Islamic concepts, and he put religion into the service of reason and argument, and he strengthened Islamic theology and philosophy against evil and unbelief, and since then, quickly in Iranian science centers, Sinai logic was the basis of education, research and thought, and continued until the new era, with ups and downs. In historical perspective, one of the times that this view is worthy of reflection and with a relatively eye-catching academic heritage in the form of commentary and suspension, it was accompanied by the Safavid era. Undoubtedly, this has been closely linked with intellectual and religious developments during the same period, and in a broader perspective, the foundations for the consolidation of philosophy and theology and the principles of Imami Shiite jurisprudence created. The present study with a historical look and by avoiding structural and content discussions in the works of logicians, evaluates these activities in during that period.

The term " Progress of science" belongs to the contemporary era and was first introduced by William Whewell in the 19th century. The main question of this article is that what is the positivist viewpoint, the "Approach to the Truth" and Thomas Kuhn's view of "Progress of Science "? And what are the criticisms of these views? And on the other hand, what is Islam's theory of the progress of Islam? The logical positivists for science have accumulated an accumulation of character, eventually culminating in the Progress of Science to the unity of science and its reduction to physics and its globalization. Popper, however, does not neglect the inductive logic of positivists, and, according to deductive logic, introduces the guessing and annihilation method in explaining the progress of science. As scientific hypotheses are raised and criticized, the growth and development of science occurs both in this context and in the path to truth and reality. Cohen believes that the prior and theories of the scientific revolution are completely different theories that differ fundamentally from their earlier theory. This difference is so great that it is impossible to compare the two theories, so relying on progress. Kuhn later, of course, corrected this approach. In the religious view, given that truth exists as an environment, it is hierarchical, and the world tries to enter the realm of reality by plotting the theory and moving towards the truth.