The 5th Congress of Islamic Humanities this morning (Sunday, December 3rd) in Khursheed Hall of Broadcasting Conferences with the presence of Ayatollah Seyyed Ibrahim Raisi, Head of the Judiciary, Hajjaj Islam Mohammad Qomi, Head of the Islamic Propaganda Organization, Seyed Reza Ameli, Secretary of the Supreme Council of Cultural Revolution, Reza Gholami, Head of the Policy Council of the Supreme Assembly Islamic Humanities and Saeed Mahdavikani, the former President of Imam Sadiq University (AS), as well as Sorna Sattari, Vice President of Science and Technology of the President of Iran and President of the National Elite Foundation, Gholam Ali Haddad Adel, the President of the Persian Language and Literature Academy, and other professors in the fields and universities related to Islamic Humanities. held.
At the beginning of this meeting, Hojjat-ul-Islam Reza Gholami, the head of the Policy Council of the Supreme Assembly of Islamic Humanities, stated: Contrary to the view that states the arrival of the era of religion and the formation of a religious society in the strict sense of the word is a necessary condition for the birth of Islamic humanities, Islamic humanities has an undeniable role both in the emergence of the age of religion and in the objectification of the high levels of Islamic society.
Gholami: In the past years, the philosophy of religious science has faced a good growth
He added: It is not possible to bring human societies closer to social virtues and dignity except through self-awareness, expansion and deepening of human and social knowledge, understanding the correct path, and then knowing the problems and solving them successfully. can’t
Hojjatul Islam Gholami said: The fact is that the gap between beliefs and objective facts does not necessarily mean that there is no tendency for the emergence of religious science, but it is considered to be a confirmation of the need for religious science to reduce this gap. On the other hand, the religious society is not an absolute phenomenon, but it should be considered a complex and multi-layered reality, which, of course, common perceptions are not able to provide a correct assessment of it.
He pointed out that Islamic humanities not only considers its habitat to be a level of religious society, but also has defined its destination in order to reduce the gap between the current situation and the desired situation, he continued: In the past years, the philosophy of religious science has faced a good growth and so far has answered many questions about the nature and relationship of Islamic human sciences.
The head of the policymaking council of the Supreme Islamic Human Sciences Assembly stated: There is no compatibility between the foundations of Islamic humanities with relativism, and unlike secular humanities, Islamic humanities protect the central layer of its core against all kinds of earthquakes with the help of Islamic philosophy.
The occurrence of a scientific revolution in Islamic humanities is not ruled out
He said: In fact, the occurrence of a scientific revolution in Islamic humanities is not ruled out. But its condition is a transformation in that knowledge which is entrusted with the protection of the foundations of Islamic humanities. However, it is natural that neither the requirement of the peripheral layers of this core is certainty nor the possibility of certainty in those layers that are completely tied to conventional science at points.
Hojjatul Islam Gholami expressed: In such a situation, it is necessary to theorize flexibility in the upper classes of Islamic humanities and explain how to de-fossilize these sciences. In Islamic humanities, history and deep historical awareness cannot be easily ignored, but it is important to correctly connect history to the foundations and methodology of Islamic humanities. It seems that the expansion of the philosophy of history as the science of understanding historical traditions and laws is a necessary prelude to reach the answer, and therefore, it should not be far from the perspective of Islamic humanities thinkers.
Islamic humanities is the birth of free thinking
He added: Islamic humanities is the birth of free-thinking, and the necessity of free-thinking is to welcome critical dialogues not only with the intention of condemning the opponent, but also with the aim of promoting social understanding or identifying the strengths of other thoughts. Of course, in the meantime, it is clear that politicization and, on the other hand, pseudo-scientific journalism and anarchism, i.e., the transformation of humanities into personal and arbitrary views, which is popular among some people today in the name of humanities, not only closes the field of critical dialogues. Rather, it leads scientific discussions to fruitless conflicts.
The head of the Policy Council of the Supreme Islamic Humanities Forum said: Today, the most important need of Islamic humanities is the expansion of innovation, especially in applied fields. Although Islamic humanities are growing and evolving rapidly in some of its branches. But on the other hand, in some fields, the lack of innovation has destroyed the necessary mobility and dynamism. Of course, it should not be overlooked that the lack of scientific innovations in the field of humanities is more than anything due to the insignificance of intelligent investments of the country’s scientific system in humanities.
