What is the human spirit in terms of Islamic ideology?

Introduction
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

…وَمَنْ يَعْتَصِمْ بِاللَّهِ فَقَدْ هُدِيَ إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ

And whoever holds speedy to Allah, is indeed guided to the right path. (three:a hundred and one)

The subject matter of my speak is the relationship between Islamic culture and ideology and the sector of human sciences. Such a subject, glaringly, can­no longer competently be treated in a single speech, and the questions which the contributors of the target audience can also want to invite can't be satisfactorily replied. This is specifically true as this session is being held in comme­moration of the anniversary of the Cultural Revolution and something therefore have to be stated approximately that.

Moreover, I am additionally predicted to give an explanation for the program which has been recommended by way of the Qum Theologi­cal School regarding its participation in restructuring the arts curriculum within the nation's universities. Therefore, I would really like to apolo­gize in advance for now not being able to dedicate sufficient time to dialogue of numerous troubles concerned in my topic.

The subject matter of our dialogue encompasses a number of ideas each of which are liable to numerous definitions. This great quantity of principles and terms with their varied and every now and then overlapping inter­pretations has brought on a sure diploma of misunderstanding approximately the problem in question. It is manifestly not possible to discuss and give an explanation for all the diverse meanings of the severa phrases concerned. A short explanation of the 3 most critical phrases that are involved in our subject matter of dialogue that is, ideology, lifestyle, and the human sciences, is however vital.

Ideology
The phrase “ideology”, which is an awful lot in use nowadays, and which at the beginning meant the observe of thoughts, has two usual usages nowadays. Firstly, ideology refers to any coherent device of concept approximately what guy thinks and believes. Such a device could include both the photographs that guy has of the outside global in addition to normative standards prescribing what he must do. This is the general utilization of the term “ideology” which includes global‑view also. In this usage of the term, belief in God is an ideological rely.

Such ideals as the notion that there's a soul break free the frame, and that man is resurrected after death to be rewarded and punished for his moves on this lifestyles, also are ideological topics. Although such ideals difficulty perspectives about topics referring to the external world and aren't without delay associated with guy's deeds, none the less, they are taken into consideration to be ideological problems in keeping with the general utilization of the term.

“Ideology” additionally has a selected utilization which is utilized in assessment to “international‑view”. In this sense, “ideology” refers to a gadget of notion which is concerned with the action of guy. The characteristic of the sort of device is to offer man pointers as to what he ought to and must no longer do. According to this utilization, questions along with perception in God and resur­rection are out of doors the world of ideology, because they are not directly associated ‑to human motion.

The two wonderful usages of the phrase “ideology” deliver upward thrust to a number of questions regarding the relationship between two structures of concept: one involved with the character of the external fact, and the other telling guy a way to act within the world.

These questions are too worried for us to have the ability to speak about them here in a proper manner. One issue however must be said approximately this difficulty. The factor that I would really like to deliver in your attention, is that there is a dating between the structures of concept and belief handling the nature of the external reality and those which deal with the query of what man ought to and need to now not do. In different words, not every world‑view is well matched with each ideology.

For instance, Islamic ideology is based totally at the funda­intellectual precept that man's lifestyles must be geared toward accomplishing nearness to the Divine. Obviously such an ideology may be perfect most effective if one believes inside the life of God. If someone (God forbid) must deny the life of God, he couldn't, likely, accept an ideology which says: “All the works of man ought to be achieved with the goal of desirable God.”

It is, hence, plain that there's a dating between the 2 systems of thought inclusive of ideology and world‑view. To determine the character of this courting, and to see if it's miles a “logical” one or of some different kind, it's far essential that a number of fundamental troubles concerning those subjects be discussed and defined in detail. Since there may be no time for such an in‑intensity analysis in this event, we must restrict our dialogue of ideology to what we've got just stated.

Culture
Another phrase that wishes explaining is the phrase “culture”, seeing that it's far one of the phrases used within the name of my communicate. The phrase “subculture” is described in a number of ways through exclusive dictionaries, and there has been lots dialogue about its nature and features. Of the questions that may be raised approximately the nature of subculture, the maximum critical are:

What is meant by “way of life”? How does it come into life? Under what conditions does it expand and underneath what con­ditions does it decay? Is there a law that dictates that each tradition must have a period of development and flowering observed by a procedure of deterioration and degeneration? Or is it that one of these regulation does not observe to culture? Is culture a non-stop method of development no longer vulnerable to degeneration and rot?

What I would like to say as a short rationalization of tradition is that subculture may be concept of because the sum‑total of man's highbrow out­positioned. There is a real courting between subculture and beliefs, because the totality of man's highbrow products manifestly consists of whatever systems he may additionally design as tips for his movements. In one feel, there­fore, ideology is covered in way of life.

There is, but, some other way of looking at this remember which leads us to finish that ideology and culture are cut loose each other. In this latter interpretation, “ideology” refers to beliefs and assumptions, whilst lifestyle refers back to the operating out and programs of those ideals and assumptions within the highbrow realm.

In any case, just so the relationship of ideology and way of life can be clearly comprehended, it is necessary that we must be able to outline every of them definitely in order that the point of demarcation between the two standards is properly understood.

Human Sciences
As for the human sciences, you brothers who're working inside the universities have a definition for this time period according to that you classify some of the fields of gaining knowledge of taught at the univer­sity as belonging to the “human sciences group” in place of the experimental or the precise sciences. You are also nicely privy to the beginning of this term, the path of its development, the branches of examine­ing that it consists of, and what distinguishes it from other disciplines.

One can also outline human sciences as the ones fields of study which deal with guy as a rational, social and cultural being. Of route all sciences are associated with man. Here, however, the problem of take a look at itself is man as a individual. To provide an explanation for, in biology the human body may be the item of research, but the issue of this take a look at is man's animal lifestyles.

Thus we can say that each one those branches of mastering, the subjects of which are not related to human socio‑cultural interest (this is, they might exist irres­pective of whether man exists as a rational and socio‑cultural being, or not) are said to belong to fields apart from the human sciences; wherein­as, the ones studies the situation of which is related with guy's intellec­tual and socio‑cultural interest might be said to belong to the sphere, of human sciences.

What we had been doing is defining a term. Now as to whether this definition absolutely describes the matter being mentioned is completely another query. It need to be stored in mind, that definitions can be extended and restricted to encompass or exclude various things.

I need to upload that in keeping with the definition we've given of the human sciences, now not all the fields of studying inside its fold relate to Islam. Only those branches of gaining knowledge of within the human sciences could be stated to challenge Islam that address principles which might be discovered inside the textual content of the revelations or of their exegeses.

Religion, Science and Philosophy
Here we also are confronted with a essential hassle whose answer might require considerable and time‑consuming evaluation. The query is that this: what kind of standards are spiritual concepts? Are they in the identical category as clinical concepts? Or do they belong to the class of philosophical concepts?

Or is it that they belong to a third organization of principles? In other phrases, we need to know whether religious conceptions are in a unique category in their personal, or that they are shared by means of science and philosophy additionally? Is it viable for a trouble to stand up in science and faith collectively? Is it feasible for philosophy and faith to proportion problems among them? These are the questions that we're faced with.

Suppose that there are in reality troubles which are observed each in the realm of philosophy and the area of faith; what traits might make it a trouble of philosophy or a hassle of religion? Perhaps we will solution that if a trouble is solved entirely via the workout of reason, and conviction in that solution is likewise based totally upon logical‑reasoning and evaluation, then that trouble is a philosophical one.

If on the contrary, a hassle is solved totally on the idea of the Revela­tion, and conviction in such a solution is also based totally upon the Revela­tion, then lets say that the sort of trouble is a spiritual problem. Such an answer, however, is inadequate, and does not resolve all of the problems worried. For example, we've rational inference used within the Qur’an to prove the oneness of God. Also logic is used to show that there may be a day of resurrection. What are we to conclude, then, about such issues? Are they philosophical, or non secular issues? We examine within the Qur’an:

لَوْ كَانَ فِيهِمَا آلِهَةٌ إِلَّا اللَّهُ لَفَسَدَتَا ..

If there were in them (heavens and earth) any gods besides Allah, they might each have absolutely been in a country of disorder. (21:22)

The kind of reasoning used on this verse is called “extraordinary syllogism.” Those who are acquainted with common sense know that the exception on this syllogism is “suppressed”. This is much like many other syllo­gisms in which one of the  premises is suppressed. In common sense we've got a topic which deals with “suppressed argument,” wherein one of the premises of the syllogism is stated while the other one is left unsaid because it is assumed to be apparent. Sometimes the exception of an remarkable syllogism isn't always said because of its obviousness.

The purport of the Qur’anic verse just quoted is if there had been every other god ruling over the heavens and the earth beside the One God, the heavens and the earth might had been corrupted and thrown into chaos. But we see that they've not fallen into chaos. The conclusion is that there's best one almighty God. Now, one might also ask: Is the problem raised here a philosophical or a non secular one?

It is likewise said within the Qur’an:

أَمْ نَجْعَلُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ كَالْمُفْسِدِينَ فِي الْأَرْضِ أَمْ نَجْعَلُ الْمُتَّقِينَ كَالْفُجَّارِ

Shall We deal with folks that accept as true with and do accurate like the mischief‑makers within the earth? Or shall We make folks who defend (towards evil) like the depraved? (38:28)

This is the reasoning which the Qur’an makes use of to show that there must be an afternoon wherein anyone ought to attain what he has sown; the coolest shall be rewarded and the awful shall be punished.

Now what are we to think of this sort of hassle, when it's far backed by using such reasoning? Is it a non secular or a philosophical trouble? In order to answer this question it's miles important to first explain what's religion? Does religion encompass a series of legal guidelines which have been given to us by the Almighty, be they associated with individual or social affairs? Does religion encompass ideals, morals and commands of their totality?

If we accept the perception that notion is a part of religion, then, the question arises as to whether belief as such is to be considered as part of reli­gion, or the cause, or reasons, for professing those beliefs ought to also be considered as belonging to faith.

The end that can be drawn from the aforementioned discus­sion is that if religion is taken to mean all the matters that we're given in the Qur’an and the sunnah (culture), then, we should conclude that there are some problems which can be commonly shared by religion and philo­sophy. At the identical time, every of those geographical regions of human concept and experience consists of regions outside the jurisdiction of the opposite. In religion, some of troubles are raised and handled that aren't dis­cussed or proved in philosophy.

For instance, the laws of Islamic jurisprudence or obligatory practices inclusive of the 5 day by day prayers and fasting are not related to philosophy. On the opposite hand, there are issues and problems in the realm of philosophical speculation that have nothing to do with religion. For instance, the question whether or not objects are made from be counted and form, is a philosophical hassle which has no connection with faith. There are, however, some troubles which can be of significance both in philosophy and faith (e.G. Questions regarding the life of God, Resurrection, and so forth.).

In any case, such troubles as those require an in depth dialogue for which this isn't the proper time and vicinity. In truth an entire ebook should be dedicated to any such dialogue.

Islamic Culture, Ideology and the Human Sciences
The concern of our discussion is the query of the connection bet­ween Islamic way of life, ideology, and the human sciences. We may additionally define human sciences as the ones branches of studying that address guy's ideals and the meaning and fact of his existence. These fields of investigation are centered at the query of the nature of the human being, the possibility of human perfection, and the course which guy should comply with in order to achieve this perfection.

All topics, consequently, which are classified as belonging to the sphere of human sciences but do not match the definition that I actually have simply given, are out of doors the scope of our gift discussion. For, although such subjects are defined as bran­ches of the human sciences, they don't have any connection with religion.

For example, carried out facts is one of the branches of the human sciences. This technological know-how has not anything to do with faith for, nowhere inside the Qur’an or the sunnah there is any dialogue of statistical topics. Of course, it's far possible to argue approximately the applicability or the reliabi­lity of the concept of possibility to the fixing of numerous issues. We can ask as to what diploma can the truth of hypotheses be proved or dis­proved by means of the statistical method.

The subsequent question to recollect is whether Islamic culture and ideology must intrude in the human sciences or now not? And if the solution to this query is in affirmative, then what shape such an inter­ference have to take? Should it be executed in a modern way, or in a reformative fashion? Or, have to it take a shape which is neither revolu­tionary nor reformative?

If we recall human sciences to include, on the one hand, subjects along with theology, spirituality, resurrection, revelation, prophethood, and however, to be involved with subjects like law, financial system and other such things, then we must say that it isn't always viable for Islamic tradition and beliefs to be divorced from the human sciences and no longer to have something to do with them.

When Islam is a faith that has laws managing various economic issues, how can or not it's detached to financial structures? When Islam is a religion that assigns rights and responsibilities to citizens, governments, societies, individuals and so on, then how are we able to say that Islam has no connec­tion with the human sciences? If there may be no relation involved here, then what does the word “relation” suggest?

In brief, everybody who has the slightest familiarity with the Islamic sciences is aware of that some of the branches of the human sciences are deeply related‑one may additionally even say united‑with that aspect of Islam which is involved with codes of exercise.

The connection of Islam with the human sciences is not restrained to what we've just described. As I actually have cited earlier, there are some of Islamic ideals that are problems of problem in various sciences and within the field of philosophy. For instance, in Islam, one have to accept as true with in resurrection and the return of the soul to the body. This is intently related with philosophy.

Many of the matters that we believe in Islam, whether they be essential standards such as belief inside the lifestyles of God, or secondary subjects such as belief in the lifestyles of the hell, or Divine justice, are matters that we're taught by way of Islam and are required to agree with in, if we're to be Muslims.

Is it viable for us to say that these items don't have any reference to both technology or philoso­phy? We realize that there are various issues in faith that consist of problems that are specially noted in books on philosophy. One instance is the Islamic notion in the harmony and oneness of God. It is apparent, consequently, that philosophy and religion are intently linked and that some of their problems are in reality equal.

Ethics and Human Sciences
The most essential connection among faith and the human sciences includes ethical questions, in particular those who issue the origins and foundations of ethics.

The intention of faith is to manual guy toward perfection. Its goal is to actualize what is a potentiality in guy. Man is to make himself perfect through the manner he thinks, feels, acts and lives. Furthermore, handiest what guy does consciously may also make contributions to his religious growth and improvement and his movement towards perfection.

It is consequently important for guy to own recommendations so that he is aware of what he ought to and should now not do so one can edify his soul. It is the characteristic of faith to provide guy with a hard and fast of wellknown regulations and ethical concepts. All that is, of direction, carefully linked with education, rules of social and indi­vidual behavior and different such matters. It isn't feasible, therefore, for the science of ethics to be a stranger to religion.

When the goal of faith is to train man the technique of religious growth, improvement and perfection, would it be possible for it to remain detached to ethical questions? Inevitably it need to verify certain ethical stands and oppose others. We ought to finish, consequently, that the human sciences have, within the maximum part, a close and direct dating with faith, and that we can't draw a line of separation among them and religion.

Conjecture and Conviction in the Human Sciences
Now we face the question of a way to introduce Islamic culture and ideology into the human sciences. Actually, being attentive to what I have already stated, such a query appears irrelevant. If we believe that our religion is the reality, then we have to accept as true with in all that it teaches from the essential ideas to minor information. It also follows that Islam is relevant to the whole thing that has to do with guy. We consider that some thing is written inside the Holy Book is the fact and no falsehood ought to have pos­sibly entered it. We additionally agree with inside the truthfulness of the sunnah. On the question of its own reliability the Qur’an says:

لَا يَأْتِيهِ الْبَاطِلُ مِنْ بَيْنِ يَدَيْهِ وَلَا مِنْ خَلْفِهِ ۖ تَنْزِيلٌ مِنْ حَكِيمٍ حَمِيدٍ

Falsehood shall no longer approach it from earlier than it nor from at the back of it: [it is] a revelation from the Wise, the Praised One. (forty one:42)

Then, how can we receive a number of the perspectives, expressed in sure fields of getting to know, which contradict with the Qur’an or the hadith? This isn't always a simple question and requires considerable discussion for the answer to be clean. To placed it in a nutshell, if the opinion expressed in a specific discipline of look at certainly represents the fact, it is able to in no way con­tradict the lessons of the religion of Truth, that's not anything apart from Divine Revelation.

True faith is given to us by means of God. The Creator of this universe is also God. The Creator and the Lawgiver being iden­tical, how is it viable that the same being that has made us and the universe have to give us misleading laws and recommendations?

It is going with out bringing up that any such perception might (God forbid) contradict and negate the Holy Qur’an and the Traditions. Whenever we run into theories in any of the fields of technological know-how which seem to con­tradict any of the teachings of Islam (and by Islam we mean any of the teachings of the True Doctrine), we have to intently have a look at the character of contradiction by evaluating the religious idea and scrutinizing the theories and ideas forwarded by the associated technology. As you are probab­ly conscious, almost 90‑9 percentage of what is presented nowadays as “medical” material has never been conclusively demonstrated to be proper.

Most of these so‑called “medical” theories are nothing however imaginative conjectures primarily based on chances that are deserted after a short period of time. How can we deliver equal validity to something this is ninety‑9 percent conjecture and is based totally on chances and to something which we realize with hundred percentage truth to be from God and to be the Truth?

If by means of “technological know-how” we imply the kind of conjectures and guesses which are presented in some books inside the name of technology, and are opposed to a number of the things which might be absolutely and incontrovertibly established in the Divine teachings, what we have right here is really a query of wager and conjecture as opposed to conviction and certitude.

If, then again, by means of “technological know-how” we mean the ones ideas and laws which corres­pond to reality, no matter whether or not they are discovered through the mind via common sense and reasoning or determined thru studies and experiment, such things should never be in competition to the content of Divine Revelation. It is for that reason clear that the perception that science and authentic reli­gious teachings can contradict every different is a fake one and corresponds to not anything in the external reality.

To sum up what we were saying, if a person truely believes within the teachings of the True Religion, he should bring these teachings and beliefs to endure on the content material of these fields of the human sciences that have any courting to the questions and problems handled within the True Doctrine. Otherwise, he would be forced to agree with each inside the prin­ciples and commands of faith as well as within the theories of a subject of gaining knowledge of that can contradict the ones teachings and principles.

The Relevance of Islamic Ideology in Human Sciences
Now, how ought to the affect of the subculture and ideology of Islam be exercised upon the human sciences? Should it be performed in a revolu­tionary way or inside the way of a reform, or in a way one of a kind from either of those two? If the question dealing with us is how to follow Islamic lifestyle and beliefs to the prevailing social sciences, the solution is apparent.

Let me ask every other query. Why did we rebellion? Why did our Islamic state riot? Some humans say that the revolution turned into motiva­ted by using political and economic issues. Our experience has proved, however, that even though such motives might also have prevailed amongst some businesses in our society, they played a subordinate role in the universal movement of our people.

Who are the people which might be volunteering for martyrdom at the battlefields? Are they any apart from participants of the revolutionary loads of our us of a? Is it not actual that these martyrs have left at the back of them messages that say: `We have sacrificed our lives so one can shield the Qur’an, to restore Islam, and to set up the rule of thumb of the True Religion upon this planet.'

If anyone were to make a disinterested look at of our modern society, he'll undoubtedly conclude that the dominant motivating factor in our society is Islam. This nation revolted in order that the coaching: of the Qur’an might be put into exercise, so that Allah need to reign over our lives. Such kingdom can not stay detached to the way of life of Islam and the tradition dominant inside the society.

That is why the Islamic subculture existed inside the very center of the Islamic Revolution from its inception. Is Islam something aside from an ideology and a global‑view?

When we've a school of concept that is based on a selected ideology and global­view, it is essential to its life that its world‑view is infused into the nation and its ideology is put into practice in all its dimensions. This is so because these are the pre‑conditions of its continued life and power.

We stated earlier that culture, also consists of ideology. Since our culture is without delay related to our ideology, the Islamic Revolution can not continue to be indifferent toward either of them. It is crucial that all those elements of the human sciences which might be like minded with our culture and religion must be affirmed, and whatever that is opposed to our Islamic way of life, international‑view and beliefs have to be removed.

Presentation of Opposing Views
There is a point that must be made clear at this juncture. In our research centers all opposing views ought to be provided and debated. When we say that Eastern and Western cultures should be eliminated from our society, this doesn't suggest that the perspectives of this or that Western or Eastern scholar have to in no way be presented inside the universities.

This isn't the case. The problem is that our universities should be so well grounded in Islamic lifestyle and beliefs that they need to have the capacity to stand and repudiate any perspectives opposed to Islam, thru rational, reasoned, arguments. We consider within the righteousness of Islam. We accept as true with that this religion of Truth is able to answer any opposing arguments and shall no longer be determined looking in any intellectual debate regarding any of its concepts.

By Islamization of our tradition, we suggest that our universities and our facilities of scholarly studies ought to characteristic in a manner that they develop the potential in students and thinkers to show the truth of the teachings of Islam and show the fallacy of the arguments of those challenging the Path of Righteousness.

The instructional method should be so based that by the point a pupil finishes his studies, he is able to defending his Islamic beliefs, and no longer in order that from the begin of his education non‑Islamic thoughts ought to be so incorporated in his syllabus so that he is incapable of defending his ideology and beliefs. This does not suggest, however, that non‑Islamic thoughts should not be pre­sented in the universities.

In each field of getting to know, whilst we prove a certain view, we, at the equal time, disprove the view that opposes it. However, intellectual enquiry requires that the conflicting views be provided, considered, after which rejected, so that we might obtain a better level of intellectual certitude. In other words, that is the technique by using which the correctness of our position, and the fallacy of the opposing view, are genuinely established.

Opposing perspectives, consequently, ought to honestly be supplied. It ought to no longer be the case, however, that opposing perspectives are fed to the scholars from the very beginning, and that still as if they have been medical and irrefutable records, and the minds of the scholars be so packed with these non‑Islamic thoughts that it later becomes a totally difficult challenge to put off them and to show the students what's truly real and what is specious.

What I even have just described turned into exactly the method of brainwash­ing that changed into practised in our universities at the time of the taghuti regime of the Shah. The intention of the instructional device of the time changed into to eliminate and uproot any Islamic thoughts or beliefs from the minds of the students at all expenses. Whenever a topic related to spiritual matters was discussed in a category, the professor might both ridicule it and deal with it as a funny story or talk of it in this type of tone as to indicate that it was no longer a count number to be taken severely.

Even while the content material of a e-book turned into no longer anti‑spiritual, the tone of voice that the professor chose in discussing it produced a bad impact within the thoughts of his students. This is an issue that is well‑regarded to scholars working within the subject of educa­tional psychology. But we sincerely noticed the effect it had on the scholars. When a scholar got here out of such training his beliefs have been shaken. When these professors desired to provide a funny example on a subject, they always used a cleric as a subject.

The trouble turned into compounded by using the tendency to offer views which have been in fact hypotheses and theories as demonstrated, irrefutable and unchanging legal guidelines. They would say: “These are absolute truths. Past are the times whilst any views opposite to them have been taken seriously. Science has now proved the validity of those positions irrefutably.” You have yourself seen that within the beyond 90‑9 percentage of our college graduates implicitly believed all the things which they study in their textbooks.

This turned into specifically proper of the diverse fields of the “experimental” sciences. They believed that all perspectives expressed in these books had been unchallengeable, eternal and confirmed records. This method of educating and training young minds is truely wrong and have to alternate.

A Program for Reconstruction of the Human Sciences
Another depend which I ought to talk, even though in short, is the pro­gram which has been counseled by means of the Qum Theological School regarding restructuring of the human sciences curricula in our univer­sities. In few sentences I would like to give an explanation for what I consider to be the vital components of this plan. The fundamental perception, upon which this plan is primarily based, is that the teaching of the human sciences at some point of the rule of thumb of the taghut had  simple flaws. Firstly, they were ruled by way of a policy geared toward eradication of all religious and Islamic beliefs from the scholars' minds.

This policy was executed and its outcomes had been pervasive despite the fact that invisible. The different flaw become that the human sciences, whether in our united states or some other place, have been taught and studied no longer as a one united body of interrelated fields, each of which had a concerning the alternative and turned into crucial for proper understanding of the relaxation and the complete.

On the opposite, college students of any of the various fields of the human sciences felt no need to recognise of the issues and issues being studied in different branches of the human studies. There become no attention inside the students of the natural courting which exists among all the branches of the human sciences, and the truth that they're like cells of the identical frame.

Seclusion in Human Sciences
As far as I understand, nowhere inside the international has the trouble of coaching the special branches of the human sciences as components of a one unified whole been completely solved. I actually have no longer even heard of a path being offered which in reality defines the connection among those branches.

We accept as true with, but, that the inspiration upon which all of the human sciences research are based is composed of a series of topics that deal with man's identity and what is largely human. These subjects must be handled in all of the numerous branches of the human sciences. Man must be made acknowledged. All the factors of his being ought to be consi­dered.

The elements which make his existence and development feasible, in addition to those elements which cause his decline and annihilation must be truely defined. The last intention of his lifestyles must be understood. As lengthy as these items are not executed, any dialogue of economics, law, or another topic might lack coherence and a firm basis. As the Qur’an factors out, they're like a tree that lacks company roots:

وَمَثَلُ كَلِمَةٍ خَبِيثَةٍ كَشَجَرَةٍ خَبِيثَةٍ اجْتُثَّتْ مِنْ فَوْقِ الْأَرْضِ مَا لَهَا مِنْ قَرَارٍ

And the parable of an evil word is as an evil tree pulled up from the earth's surface; it has no stability. (14:26)

The many fields of the human sciences will have a power on our society and on our minds whilst their function in our entire intel­lectual scheme is properly described, and while their courting with our ideology and world‑view is really delineated.

As Muslims, we ought to understand the form of creature guy is from the factor of view of the Qur’an, how he develops and evolves. What course should he take with a view to attain his perfection? These troubles ought to be mentioned and elaborated as a minimum as trendy principles.

It is only when this is achieved that we will say for positive what dating exists among economics and the evolu­tion of guy in the direction of perfection. As long as we do no longer understand the character and essence of man, or the nature of his final perfection, we can't in reality understand the function that economics can play in man's development. The same component is real of regulation. As long as we do not understand the relationship of guy to God, we can't set up sound foundations for our prison gadget, and give an explanation for the Islamic view of the character and beginning of `rights'.

Is justice something that has an independent existence in nature, or is it something based totally on convention? If it's miles something based on conference, is that conference based totally on consideration of records or is it merely arbitrary? If it's far primarily based on statistics what are the ones records? The equal is actual of fields like psychology, sociology, training, and all different fields of the human sciences which are related to non secular and Islamic matters. Such matters can simplest be taken into account, elabora­ted and explained in an Islamic context while they're primarily based on Islamic thought of man and human lifestyles.

In my opinion, despite the fact that non‑Islamic or anti‑Islamic colleges of idea want to without a doubt provide an explanation for a dating among the diverse fields of the human sciences, they need to first put forward a coherent idea of man as perceived thru their personal doctrine.

For instance, as long as they've not postulated a concept of what man is, they can't enter the discussion whether economy is a part of the social infrastructure or superstructure, or whether political, social, and ethical troubles of a society are because of economic elements or now not. As lengthy because the nature of guy and his social existence upon this planet have no longer been determined, all such discussions might be baseless. Or, as the Qur’an says they would be like a tree which has no roots.

In order for a pupil to shape sound conceptions in regard to economics, politics, history, anthropology, and different such subjects, he have to first know what man is, what are the size of his being, what are the relationships between those dimensions, how must a person broaden so that there is a harmonious evolution of his multiple dimensions and in order that he won't grow to be a “one dimensional man”. If we do no longer have a clean concept of the diverse dimensions of man, how are we able to positioned forth the ideal and nicely‑balanced program for his increase and improvement?

The application which we suggest for reconstruction of the human sciences and the restructuring of the human sciences curricula in Iran, is primarily based on the essential idea that before the whole lot there need to expand a simple expertise of guy, his essence, a knowledge of the diverse factors of his being, and the remaining perfection closer to which he must circulate.

Only when such an information of man is available, can there be a question of ideology essential to obtain those described dreams. Then the question can be posed as to what method are required for the attainment of a defined purpose; for, the course of a journey inevi­tably relies upon at the destination that has been determined.

As long as we do no longer realize in which to head, we can't determine about which way to pick; for the movement that we have to take necessarily depends on our remaining objective. It is on the idea of what's that what have to be executed may be determined.

This dialogue of the ends and means have to be done in all the human sciences. The function and function of every one of the branches of the human sciences in bringing man closer to his remaining aim have to be understood with the aid of the prospective student earlier than he embarks on studies in that precise area.

Moreover, having embarked on his research, the student have to be guided in his direction with the aid of standards primarily based at the Holy Book and the sunnah. His studies have to be so orien­ted that they lead to the affirmation of the fact of Islam and prove the fallacy of all anti‑Islamic positions. This should be the guiding prin­ciple of the human sciences programs in our universities.

Belief within the fundamentals of Islam have to be so reinforced in the students that presentation of anti‑Islamic cloth might be not able to make a dent in their convictions. Until that is finished, it might be incorrect to give or train anti‑Islamic perspectives to students. When the pupil is ideologically robust, and is properly grounded in Islamic notion and belief, then he shall be proof against all fake and anti‑Islamic views and positions. Anti‑Islamic perspectives can then be supplied to him.

These shows now not most effective will now not weaken his belief in the truths of Islam, but could consolidate his religion within the righteousness of Islam's teachings and produce to mild the incoherence of the perspectives against Islam. Such perspectives have to be systematically studied and disproved in open dialogue.

I would really like to finish my remarks right here. I pray to God that He may shop our Imam till the appearance of Imam Mahdi (A), and provide us the opportunity to serve Islam and Muslims. May the peace and advantages of Allah be upon you all.