Abstract
 
Nowadays man is not just seeking to discover and understand the unknowns; rather, he tries to achieve the logic of possession, change and redesign; in other words, when he starts discovering an unknown, he does not want to discover any unknown, but he tends to discover the one which gives him the power to change, construct and produce. Of course, this human effort includes not only the natural world but also the human relations and social institutions. In order to achieve this intended purpose, the humanities are employed.
Due to neglecting the element of " construction" and its logical design, Muslim communities have treated the findings in the western countries, especially in the humanities, such as law, politics, economics, and so on, as new subjects and attempted to deal with or apply them by the logic of "knowledge"; the findings which have been designed based on the logic of construction in accordance with the theoretical foundations and cultural-historical ecology in the western countries. This fact not only has not helped the Muslim community but also has caused disharmony in the epistemic and social structure of Muslims. The basic strategy is that the Muslim thinkers should be able identify the needs in this area by designing the logic of construction based on the epistemic and other foundations, and should be able to design and manage cultural, legal, political, and economic institutions and structures according to those needs.
This paper tries to achieve the main elements of the logic of construction and their explanation by separating "the logic of knowledge" from "the logic of construction".

Abstract
 
‘Islamic Humanities’ is a compound term used for producing knowledge of the humanities from the religious sources and value propositions; it has both opponents and proponents. Relying on the fact that the knowing human as the centerpiece of the Islamic humanities using revelation and the Qur'an is not only possible but also necessary, some emphasize the steering power of producing them. On the contrary, presenting the theory of neutral nature of science and the impossibility of hypothesizing value propositions, some are opposed to Islamic humanities, but the truth is that the humanities determine the basic principles of the ruling and values of communities by offering a variety of discussions on the issues related to human and his existential realms such as, the origin of life, the route and destination, the end of the world, and so forth. Thus if the humanities are founded on the principles of secularism, their output will be very different from the religious foundations and value principles. On the other hand, the problem that is posed along with "the Islamic-Iranian model of progress", is a transformation management in the humanities, and a move to produce the Islamic humanities. Different patterns for transformation have been presented which are mainly macro and conceptual ones; from a strategic perspective, a precise and operational model is needed for the implementation of this transformation. Thus studying the issue of the Islamic humanities, and emphasizing the fundamental assumptions of the model of "a messianic strategic management" (which is a model of an Islamic-Iranian strategic management), the present paper seeks to identify and prioritize the requirements for the transformation management in the humanities

Abstract
 
Sciences are the interrelated epistemic propositions with conceptual relations, forming a scientific-epistemic system, and having strong interactions with each other. There is interaction not only in the fields of social sciences, natural sciences, humanities and the like, but also among the doctrines of each of these fields. From different angles, in fields such as art, medicine, fiqh (Islamic jurisprudence), mathematics, philosophy, astronomy, natural sciences, educational sciences, and so on, there are many interactions even among the religious doctrines and the achievements of other sciences, and this interaction indicates that there are inter-categorical communications and a meta-sectorial system among sciences; it shows communications beyond what are seen as microscopic in the individual sciences. The Analysis, rereading and discovery of these communications and drawing semantic network of analogous sciences and the comprehensive geometry of existing sciences lead to achievements, which are efficient for partial dominance over the epistemic facts and awareness of the various areas of sciences. They also provide a form of a road map for science and research, drawing the thinkers’ creative attention to them, returning to the arena of thought the facts that other branches of knowledge provide for science to think and contemplate, making research more holistic and accurate, and training easier and more comprehensive and applied; in addition, they impact on scientometrics, recognition of the interdisciplinary needs, the structured management of sciences and Islamic human thoughts, leading to science production and its added value. These issues are the elements that this paper surveys and analyzes from the perspective of science study.

Abstract
Divine Universal Rules are the laws that God has ruled over the creation world, and through them, he directs the creation world. By discovering Divine Universal Rules, and explaining their system from the Holy Quran and Imams Speeches, we can gain a specific normative-cognitive frame of the creation world and God's guidance system. Understanding and using this Universal Rules in various scientific fields, especially in islamic management, can be useful. By using this Universal Rules in islamic management, and coordinating the human planning system with the God's guidance system and designing the movement based on them, islamic management has a more special position related to the modern management.
This article at the first explains the Divine Universal Rules and its using necessity in the islamic humanities, especially islamic management. And then specifically, Sustenance Rule as one of the Divine Universal Rules and its implications in islamic management is mentioned. The Sustenance Rule is one of the Rules that God has ruled over the creation world and through which he directs his sustenance's worshippers.
Research methodology is based on library studies and research on Holy Quran Verses based on interpretational methodology.

Abstract
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:

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.

In this research, the historical story of the transformation of the humanities after the Islamic Revolution has been narrated and the critical and transformational confrontation with modern humanities has been examined as three historical periods. From the proclamation of the "Cultural Revolution" to that of the "Software Movement" (1980-2000), it has been considered as the first period that began with the emergence of religious transformational ideas in the early years of the revolution, but for some reason was eventually dominated by positivist attitudes in the universities. In the second period (2000-2009), the effects and reflections of the Software Movement's discourse plan by the Supreme Leader of the Revolution on the scientific environment of the country's universities and the re-maturation of the transformation of the humanities in the country are mentioned. In examining this period, both negative efforts in "Critique of the Philosophy and Epistemology of Western Humanities" and positive efforts to explain the "principles and foundations of Islamic humanities" have been discussed. In the study of the third period (2009-2020), referring to the theoretical and intellectual roots of the sedition of 2009, it is explained how this political event caused "Western humanities" to be considered as a "strategic challenge" in the country's administration and the concrete, practical and prescriptive aspect of the humanities, to be more prominent. After examining the experience of institutionalization and documenting the management of science of the Islamic Republic in the third period, the implications of the historical experience of these three periods are discussed. As a result of these implications, the need to establish an interdisciplinary field of study and new knowledge that is responsible for the study and research in the field of " Management of the Transformation of Humanities " has been emphasized and some of the missions and requirements for the establishment of this new knowledge have been mentioned.

What can easily be argued is that the Western humanities, with their findings and statements, are, at least in many cases, at odds with our religion and our religious and cultural values; Because the existing humanities are based on the principles and ideas of humanism, pluralism, secularism and relativism resulting from the Western worldview and designed, produced and compiled to meet the needs of Western man. Therefore, the necessity of Islamizing these sciences and applying them is becoming more and more obvious to everyone. This issue has been considered as a fundamental issue since the early years of the Islamic Revolution, and in addition, attention to the humanities has always been a serious for the strategic Futurism process of the Islamic humanities (inspired by the foresight demand of Imam Khomeini and the Supreme Leader. Since Islamic humanities, as the soul of all sciences, can direct to other sciences and make them effective in human spiritual aspects in addition to material things, so this study has tried to explain the need for futurology and Islamic humanities. Future research of Islamic humanities in Iranian universities, the role of futures research in achieving the goals of universities in the field of Islamic humanities and provide a proposed process based on the Joseph Voros approch.

 In the field of Islamic humanities, one of the existing gaps is the lack of appropriate methods with the requirements and needs of this type of science. The reviewal pattern of believer's lived experiences seeks to provide a pattern method for studying in the field of Islamic humanities by collecting the theoretical and practical experiences of believers when involving with real life situations and then presenting the findings to religious texts, in order to reach a religious explanation or solution. The design of this pattern is based on the idea of ​​the existence and possibility of using customary understanding and that observation is influenced by theory and also the pattern assumes that believers, in order to live faithfully, because of having some level of religious knowledge as well as religious concerns, when faced with real situations, they seek a religious understanding of phenomena or the discovery of religious ways of life. In the first step, the reviewal pattern identifies these understandings or ways, and in the second step, evaluates them religiously to arrive at a correct religious explanation or solution, and for this purpose, it uses the method of structural analysis.

Monotheistic religions are based on the call to unseen truths.
The present article uses the library method in collecting information and descriptive-analytical method in inferring the point of view, while reporting on the two approaches of methodological and anti-naturalism, deals with the ontology of the unseen world and how this world relates to The world of nature.
And Based on this basis, has tried to criticize the two mentioned approaches and finally to deal with the positive requirements of the principle of belief in the unseen world in the component of the method of humanities.
On the negative side, epistemological deficit was considered the most important challenge of methodological naturalism and relativity was considered as one of the challenges of the methodological anti-naturalism approach.
and has examined in a positive way and with an a priori view, what changes will occur in the mentioned components by replacing this Qur'anic basis?
Based on this basis, in Islamic humanities, while denying the monopoly in using the experimental method and the explanatory method, a special combined method has been proposed.

1. 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?
2. 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?
3. What are the implications of using the term paradigm in Islamic humanities? And do researchers in the Islamic humanities pay attention to these requirements?

Today, the theorization of religious texts (Qur'an and Hadith) has been seriously considered, of course, after developing the issues of possibility, necessity and foundations of religious knowledge production.
In recent years, many works have been published that attempt to apply, test, and invent procedures for deriving scientific theories from religious texts.
Recognizing these efforts will help all those involved in the field of Islamic theorizing to use the data and methods produced to develop this path, but despite all this, these works have been authored by many people, in different fields of human sciences, in different scientific centers, and in different scientific publications;
Therefore, the knowledge of the dataset in this area requires a study in the "narrative review" method to provide a platform for better understanding and presentation of the progress made and comparison of creative or employment methods; Therefore, the present article has identified and presented the methods that lead to the scientific theorization of religious texts, or at least the presenters have designed and presented them for the purpose of theorizing religious texts.
It also shows that in the articles and books published in Persian language in Iran between 1380 and the beginning of 1400, fifteen methods of theorizing religious texts were used or invented. Meanwhile, half of the theorizing was done with two methods of qualitative content analysis and grounded theory.