per عطاء الله رفیعی آتانی The Interdisciplinary Quarterly of Fundamental Researches on Humanities 2476-745x 2783-1418 2025-09 11 2 11 46 article Ebrahim Kimiyaei Devin Kimiyaei@isu.ac.ir 1 Vahid Arshadi v.arshadi@um.ac.ir 2 Institute For Islamic Studies in Humanities (IISH), Ferdowsi University of Mashhad. Institute For Islamic Studies in Humanities (IISH), Ferdowsi University of Mashhad. Despite the diversity of epistemological schools, mainstream Western humanities are predominantly founded upon humanistic principles and have marginalized extra-empirical sources of knowledge (such as revelation and intuition) in the process of knowledge production. This characteristic has contributed to their relative inadequacy in addressing the spiritual, identity-related, and value-based needs of Islamic societies. In contrast, the idea of producing "Islamic humanities" – aimed at establishing a body of knowledge grounded in revelation, reason, intuition, and experience – has been advanced by Muslim scholars for decades and has led to the establishment of numerous academic institutions in countries such as Iran. However, this intellectual movement faces structural and epistemological challenges arising from the existence of missing links in the value chain of knowledge production. The value chain of Islamic humanities is a systematic process that begins with the formulation of theoretical foundations and proceeds through theory derivation, reconceptualization, design of practical solutions, and institutionalization. Any missing links within this chain undermine the efficacy of the final output. The main research question is: what are these missing links, and which of the four main approaches to producing Islamic humanities – foundational, remedial-complementary, purification, and advisory – is more effective in addressing each of these links? To answer this, the study employed the Analytic Hierarchy Process (AHP) , utilizing pairwise comparison questionnaires completed by experts. Ten criteria (missing links) were extracted from the literature and the data were analyzed. The findings indicated that the "gap between theory and practice" is the most significant missing link (weight: 0.15), followed by "lack of precise explanation of the impact of foundational principles on theories" (0.13), "methodological weakness" (0.12), and "weakness in critique and revision" (0.12). Furthermore, according to the experts, the remedial-complementary approach achieved the highest overall score (0.32) in addressing the set of missing links, followed by the foundational approach (0.31), the purification approach (0.22), and the advisory approach (0.16). The conclusion is that policymaking aimed at completing the value chain of Islamic humanities should focus on connecting theory and practice, and that the optimal strategy is a combination of the remedial approach in the practical domain and the foundational approach in the theoretical foundations. http://frh.sccsr.ac.ir/article-1-685-en.pdf Analytic Hierarchy Process (AHP) Islamic Humanities Value Chain Missing Links. per عطاء الله رفیعی آتانی The Interdisciplinary Quarterly of Fundamental Researches on Humanities 2476-745x 2783-1418 2025-09 11 2 49 85 article Marzieh Abdoli Mesinan u.abdoli@gmail.com 1 The place of "experience" in the production of Islamic social science is one of the fundamental issues in contemporary religious science theory. While modern social sciences consider experience to be the ultimate criterion for judging theories, the model of the Qom Academy of Islamic Sciences redefines experience within the framework of a different epistemological system with a revelation-centered approach. This research, using an analytical-descriptive method and based on a documentary study of the theoretical works of the Academy, shows that experience in this model is neither an independent source of knowledge nor the ultimate criterion for truth, but rather an essential element of the three-source system of revelation-reason-experience centered on revelation. Experience has distinct functions at the three levels of scientific theory. At the development level, it provides the basis for understanding the problem and drawing the desired situation; at the macro level, it is a condition for recognizing historical trends and validating the evolutionary characteristics of the theory; and at the micro level, it is a criterion for measuring the objective efficacy and social realizability of religious theory. At the level of methodological implications, experience plays a role in field research, historical trend mapping, field testing, and assessing the effectiveness of theories. At the level of methodological implications, in this model, focusing on action and agency, religious interpretation, and semantic analysis, a holistic and systematic approach, a cyclical and reflective research process takes place with the ultimate goal of “producing a three-level religious theory” and “social change” (the equation of possession). Finally, from the perspective of systemic implications, experience becomes the intermediary link between religious theory and socio-civilizational realization and plays a key role in the systematization of Islamic social science. http://frh.sccsr.ac.ir/article-1-693-en.pdf Experience Academy of Islamic Sciences model methodological implications methodological implications systemic implications. per عطاء الله رفیعی آتانی The Interdisciplinary Quarterly of Fundamental Researches on Humanities 2476-745x 2783-1418 2025-09 11 2 87 122 article mohammadreza maleki boroujeni mreza.maleki@ut.ac.ir 1 This study employs Lakoff and Johnson's theory of conceptual metaphor to reassess the concept of "cultural pathology." The paper aims to demonstrate that this concept has gradually become detached from its original context and history, estranged from its very origins. To this end, it first analyzes the foundational metaphor of "society as an organism," in which the concept of social pathology is rooted, and examines and critiques four major approaches to social pathology. Then, focusing on the notion of "culture" and drawing on the views of Islamic thinkers, culture is defined as "a shared system of meaning among human beings" and "the spirit of society." Subsequently, the metaphor of "Mulla Sadra's human" is proposed as an alternative to the purely biological metaphor of the "organism"—a metaphor that emphasizes the relationship between body and soul and conceives of society's survival as cultural and spiritual. On this basis, cultural pathology is understood as the recognition of disturbances and semantic ruptures within the society's system of meaning, evaluated in relation to the ultimate end (the Perfect Human). The paper concludes that the Sadrian conception of the human is effective as a cognitive metaphor for understanding society, while noting that although cognitive metaphors are efficient tools for explaining concepts, they always carry a significant burden of interpretation, and that by reinterpreting a metaphor, one can create a new conceptual structure and engage critically with it. http://frh.sccsr.ac.ir/article-1-664-en.pdf Cultural Pathology Conceptual Metaphor Mulla Sadra's Human Society as Organism Semantic System. per عطاء الله رفیعی آتانی The Interdisciplinary Quarterly of Fundamental Researches on Humanities 2476-745x 2783-1418 2025-09 11 2 125 166 article Mohammad Taghi Movahed Abtahi 1 Shahrzad Esfandiari 2 The "God-oriented approach to multidimensional spiritual therapy" is one of the well-known theories in Islamic psychotherapy, primarily developed and pursued by Dr. Masoud Janbozorgi at the Research Institute of Hawzah and University. This paper demonstrates that this approach can be considered an instance of the strong version of the "refinement and completion of existing human sciences" framework aimed at achieving "Islamic human sciences."   In its initial step, this framework attempts to formulate a hard core for a scientific research program by deducing fundamental principles from religious texts and the legacy of Muslim scholars. In the next step—to remain within the boundaries of scientific and global psychotherapy—it selects the existing psychotherapeutic theory most compatible with this hard core, guided by the negative and positive heuristics derived from the research program. The framework then seeks to reconstruct the selected theory from top to bottom within its religious intellectual paradigm. Finally, it strives to complete the reconstructed theory by utilizing religious texts and cultural heritage on one hand, and applying the theory in practice on the other. Through this process, without departing from the mainstream scientific framework and international academic discourses, it demonstrates the contribution of Islamic thought to scientific practice and clinical application in the field of psychotherapy.   http://frh.sccsr.ac.ir/article-1-709-en.pdf Islamic Human Sciences Refinement and Completion of Human Sciences Approach Inferential Approach God-Oriented Multidimensional Spiritual Therapy. per عطاء الله رفیعی آتانی The Interdisciplinary Quarterly of Fundamental Researches on Humanities 2476-745x 2783-1418 2025-09 11 2 169 206 article Saeide Akbarinejad s.akbarineja@iau.ac.ir 1 Roohollah Karimi r.karimi@ihcs.ac.ir 2 sadegh rezaei sadeghrezaei@iau.ir 3 In the context of transforming the humanities and responding to the epistemological, cognitive, and social complexities of the contemporary world, reconstructing epistemic foundations requires rethinking the fundamental processes of human development and redefining educational structures from the earliest years of childhood. This study is guided by the following fundamental question: despite the growing need for transformative approaches to cultivating thinking, why do the leading international approaches to thinking development—namely Philosophy for Children (P4C), Reggio Emilia, and Montessori—remain largely dependent on formal educational settings? Using a critical-comparative analysis based on Bereday’s framework, the study examines the gap between the potential of four-dimensional thinking (critical, creative, caring, and collaborative thinking) and the operational limitations of these approaches despite their significant contributions. The findings indicate that the predominant emphasis on formal educational contexts and specialized pedagogical tools has created a paradigmatic gap within the family, reducing parents' role from active agents in cultivating thinking to a peripheral and supportive role. In response, this study conceptualizes the paradigm of Facilitative Parenting and argues for a shift from transmission-oriented models toward co-developmental models within the family as an epistemological necessity for advancing the transformation of the humanities. http://frh.sccsr.ac.ir/article-1-687-en.pdf Facilitative Parenting Four-Dimensional Thinking Family-Centric Approach Critical-Comparative Analysis Children under 7 Years of age Transformation of the Humanities. per عطاء الله رفیعی آتانی The Interdisciplinary Quarterly of Fundamental Researches on Humanities 2476-745x 2783-1418 2025-09 11 2 209 242 article Ahmadali re rezai.ahmadali66@gmail.com 1 Mohammad Saied Panahi Boroujerdi ms_panahi@atu.ac.ir 2 Hamid Joushghani Naeini mirsadry @gmail.com 3 Collaborative Researcher, Scientific Economics Department, Humanities Research Institute, Al-Mustafa International University, Al-Mustafa University, Qom, Iran. Faculty of Economics, Allameh Tabatabai University, Tehran, Iran Given that centralized monetary systems face structural challenges such as distributive inequality, structural inflation, and vulnerability to economic shocks, alternative monetary models—including plural monetary systems—have been proposed in monetary economics literature as viable options for enhancing economic resilience. However, the adaptability of such a model to the foundations of Islamic economics requires a precise elaboration of its theoretical underpinnings, the limits of its legitimacy, and its governance requirements. This study aims to identify and prioritize the principles of Islamic economics in designing a plural monetary system consistent with Islamic economic foundations. Adopting a mixed-methods approach (qualitative-quantitative) and drawing upon 'Allamah Ṭabāṭabāʾī's theory of creditivistic perceptions (i‘tibāriyyāt) and the policies of resistance economy, the research was conducted in two phases. In the qualitative phase, the components of the proposed model were extracted from jurisprudential, philosophical, and relevant literature and classified into four dimensions: epistemological, functional, institutional, and governance. In the quantitative phase, the Analytic Hierarchy Process (AHP) was employed, utilizing the opinions of 50 experts and researchers in Islamic economics and finance to determine the relative importance of these principles. The results indicate that the principle of "justice-orientation and rightfulness" (‘adālat-meḥvarī wa ḥaq-medārī) carries the highest weight among the principles under consideration, followed by "mechanisms of legitimation and Shariah supervision," "creditational dynamism and flexibility," "social status and public acceptability," and "value-based and ethical function." The findings suggest that, provided the necessary institutional, legal, and regulatory requirements are met, and effective Shariah oversight is exercised, a plural monetary model can be designed that is compatible with the foundations of Islamic economics and the objectives of the resistance economy. Accordingly, this paper does not seek to defend the conventional or neoliberal model of monetary pluralism nor to assert its absolute superiority; rather, it endeavors to elucidate the principles, conditions, and requirements for assessing the feasibility of designing a compatible version of this model within the framework of Islamic economics, and to offer an analytical framework for researchers, policymakers, and Islamic financial institutions.   http://frh.sccsr.ac.ir/article-1-680-en.pdf Monetary System Monetary Pluralism Islamic Economics Analytic Hierarchy Process (AHP).