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.

In the Western tradition, positive, interpretive, and critical paradigms are generally referred to as having serious theoretical and practical differences and contradictions. The paradigm - which consists of ontological, epistemological and methodological foundations - like the glasses of a researcher, defines the basis of a special methodology in the production of science; because intellectual frameworks affect the construction, process and direction of research. Thus, each of the three paradigms common in the Western tradition results in human and natural science commensurate with themselves.
The goal of the "Islamic Revolution" is the implementation of religion in all areas of human life. To achieve this goal and achieve the model of Islamic progress and the establishment of a new Islamic civilization, it needs to reproduce, refine and discover science; a science that is based on its theoretical framework (paradigm). Therefore, the discovery and redesign of the "Islamic paradigm of science" is necessary and inevitable to achieve the goals of the Islamic Revolution.
Islamic philosophy has taken a direct path, contrary to the ups and downs of the Western tradition. Although different periods and schools have emerged in it, But day by day, the power of its essence has increased. The core of the unit of Islamic wisdom, as a paradigm, is stretched across the range of knowledge in the Islamic tradition. This paradigm - like other paradigms - is composed of ontological, epistemological and methodological principles. And as a methodological recommendation, it also introduces a specific process.
This article believes that the essence of Islamic wisdom has the capacity to be redesigned based on the main components of the frameworks of famous Western paradigms. This article is written with a descriptive-analytical approach and library method. This article is written with a descriptive-analytical approach and library method And introduces the epistemological foundations of the "Islamic paradigm of science" by extracting from the essence of the system of Islamic wisdom with emphasis on the foundations of Master Motahhari, and It designs it in the form of a "Five-layer Pyramid".

The views that have analyzed the revolutions in general and the Islamic Revolution in particular have often developed in a humanistic framework or, if they have chosen an indigenous and religious perspective, have not paid attention to all its dimensions. The view of Imam Khamenei is both based on Islamic principles and covers all possible aspects of the phenomenon of revolution. This study aims to formulate such a view in a scientific and coherent framework that can be offered in scientific fields. To achieve this goal, some key questions have been posed: what (nature or definition)?, why?, how?, the results and effects, and damages. To answer these questions, the content analysis method, which is a method of discourse analysis, has been used. The findings show that, according to Imam Khamenei’s view, in the formation of the Islamic Revolution, there have been effective factors: subjective and objective factors; micro and macro factors; historical grounds; economic, social, political and cultural contexts. While all of these factors are the product of human’s will and are influenced by the environmental conditions, they have occurred within the framework of Divine traditions, and are based on the definite laws governing the universe; Therefore, the invisible factors such as material factors and superior  that,
 have been effective in shaping the Islamic Revolution.