The idea that SCIENCE is objective, or able to achieve objectivity, is in large part responsible for the role that SCIENCE plays within society. But what is objectivity? The idea of objectivity is ambiguous. This paper distinguishes between three basic forms of objectivity. The first form of objectivity is ontological objectivity: the world as it is in itself does not depend upon what we think about it; it is independent of human thought, language, conceptual activity or experience. The second form of objectivity is the objectivity of truth: truth does not depend upon what we believe or justifiably believe; truth depends upon the way reality itself is. The third form of objectivity is epistemic objectivity: this form of objectivity resides in the scientific method which ensures that subjective factors are excluded, and only epistemically relevant factors play a role in scientific inquiry. The paper considers two problems that arise for the notion of epistemic objectivity: the theory-dependence of observation and the variability of the methods of SCIENCE. It is argued that the use of shared standard procedures ensures the objectivity of observation despite theory-dependence. It is argued that the variability of methods need not lead to an epistemic relativism about SCIENCE. The paper concludes with the realist suggestion that the best explanation of the success of the SCIENCEs is that the methods employed in the SCIENCEs are highly reliable truth-conducive tools of inquiry. The objectivity of the methods of the SCIENCEs leads to the objective truth about the objective world.

During last half a century, particularly after the ISLAMIC Revolution, Islamization of SCIENCE and particularly humanities has been among important philosophical discussions, and still a lot is being published on this issue. This paper attempts to identify the exact subject of the discussion, and to show although objective SCIENCE tries to make distance from every biases, even according to the realists who give priority to the correspondence, the impact of different worldviews on the objective theories they offer still can remain. ISLAMIC worldview is no exception, and as SCIENCEs of different historical periods have been effected by the prevalent worldview of the time, it can be effected by the ISLAMIC worldview. Then the theory of impossibility of ISLAMIC SCIENCE is refuted by the case of mind body dualism in psychology believed differently in ISLAMIC and materialist worldviews. It is noteworthy that SCIENCE can become ISLAMIC in a natural way and not according to policymaking. SCIENCE cannot be Islamized using censorship or mixing it with propositions from the Quran and Hadith. At the end it is concluded that although SCIENCE can become ISLAMIC, Islamization of SCIENCE based on censorship and similar artificial means is not fruitful.

Unique encouragement of Islam in learning SCIENCEs and joining developed countries to ISLAMIC territories caused the emergence of special investigators and researchers in ISLAMIC civilization that their existence is undoubted not only in Islam but in their age all over the world, In the golden age of ISLAMIC culture and civilization,Moslem physicians had a considerable role in improving medical SCIENCE by their inventive ways in curing diseases and their valuable writings. just western researchers confess and emphasize on the etlects of Moslems medical knowledge in evolution of this SCIENCE and appreciate them. This article has a review of the way of formation the medical information for Moslems and look on the effect of ISLAMIC medicine on the modern medicine.

Due to architectural scholars disagree about the nature of ISLAMIC architecture, this paper discussed in nature and the possibility of ISLAMIC architecture. Due to different definitions of architecture, SCIENCE and art are two main dimensions of architecture. Thus, one of the methods of achieving ISLAMIC architecture, is addressing both religious SCIENCE and religious art. Given the breadth of the subject, in this paper, the nature of ISLAMIC architecture was presented. Thus In first step, religious SCIENCE was identified and then the necessity of religious SCIENCE and history of it, the nature of SCIENCE, religion and religious SCIENCE was presented. Depending on the authenticity of the religious ideologues of experimental, narrative, or a combination of these two doctrines, there are different points of view of religious SCIENCE in Iran: Some like Ayatollah Javadi Amoli believes that SCIENCE is all around religious and it can’ t be divide into religious or secular SCIENCE, some believe that is necessary, possible or even done. (Such as the Academy's vision, Golshani, Nasr, Zibakalam, Bagheri), some belive that religious SCIENCE is not necessary, neither possible nor desirable nor ethical (Soroush, Malekian, Paya). Finally, with regard to the issues discussed, the various definitions of ISLAMIC architecture and selective definition authors have raised. The results showed realization of ISLAMIC architecture is possible and even necessary; Because ISLAMIC beliefs can serve as the forerunner of the designer and religion has comprehensive supervision over all aspects of individual and collective life. ISLAMIC architecture cannot be architecture of ISLAMIC countries because historical study of architecture does not lead to realization and achievement of ISLAMIC architecture. Also ISLAMIC architecture cannot be considered a Muslim architecture because the result of designing a Muslim architect is not necessarily ISLAMIC architecture. ISLAMIC architecture is an architecture that was affected by ISLAMIC values and have religious content and manifest the religious beliefs and values. This values should be extracted from religious source with valid methods (Investigational: Ijtehadi). However, this is not lead to deny the influence of culture, climate and so on in architecture. It’ s worth mentioning, as no ideas and thought does not happen without values and interests, ISLAMIC values can affect unconsciously on assumptions of Muslim architect ISLAMIC architecture will be achieved with regard of ISLAMIC values. These values can be converted to the quantitative and tangible principles, and can be measured and can be used with all people, Muslims and non-muslims who are interested in ISLAMIC architecture and in the discovery and justification Phase. . In the second category (non-Muslims) requires proof of the following issues: Why should religious values used and why architecture resulting architecture is superior to the other? Also, different people have different levels of access to ISLAMIC architecture which are not discussed here. The research question of this study is: What is the nature of ISLAMIC architecture? Research method from purpose viewpoint is fundamental and the research, methodologically is qualitative. Library method is used for data collection (documents) and in analyzing the data, logical reasoning and content analysis were used.

The Abrahamic religions include the three monotheistic religions of Judaism, Christianity, and Islam. All of these religions consider Abraham as their ancestor, and they consider SCIENCE to be the knowledge of the universe and humanity, which are divine revelations. The framework of SCIENCE in the Abrahamic religions uses three basic concepts: 1) monotheism (as a fundamental principle, a single and all-encompassing Divine vision) 2) the universe (as a divine creation) 3) SCIENCE (as an all-encompassing knowledge about the world as the sign of God). The purpose of writing this paper is to find the common principles governing SCIENCE among Abrahamic religions, using a descriptive-analytical method based on library sources. The results of this research is an intellectual attempt to draw on the commonalities between various Abrahamic religions in the areas of constructive dialogue in the field of globalization, based on revelatory and spiritual teachings, to achieve the unification of the world, which is one of the divine promises and is rooted in the natural foundations of humanity.

The researches carried out in the field of "SCIENCE Policy" sometimes have an experimental method and have explored and reported the relationship between variables. Sometimes they have a theoretical method and based on intellectual foundations, they have given answers to questions in the field of SCIENCE policy. In the meantime, the examination of ISLAMIC thought regarding SCIENCE is a subject that requires scientific analysis. ISLAMIC thought, while emphasizing a lot on SCIENCE, has a special view on it. Therefore, the basic problem is, how is SCIENCE formulated in ISLAMIC thought? To be the basis of SCIENCE policy in the country. In this research, based on the opinions of three thinkers (Imam Khomeini, Martyr Motahari and Ayatollah Khamenei) and using the method of thematic analysis with inductive-deductive approach, First, it was tried to formulate the views of each of these thinkers, and finally, through their collective reading, an ISLAMIC formulation of SCIENCE was obtained. Presenting the same epistemological view of SCIENCE, Multi-level knowing it, Emphasizing the independence, self-sufficiency and Creating authority of SCIENCE as the goal of SCIENCE, which leads to the drawing of "intellectual and scientific reference", "strong economic system" and "honorable social political system" as the dimensions of SCIENCE in social life, Gender free in SCIENCE education, considering SCIENCE to be noble and not handing it over completely to market relations, and holding the religious government responsible for SCIENCE, emphasizing the ethics of SCIENCE and promoting the duality of education and Self-purification, and finally believing in maximum communication in scientific relationships and SCIENCE placeless, There are some concepts and common points of thinkers who have created the ISLAMIC formulation of SCIENCE.

The relationship between the doctrinal presuppositions of Muslim physicians and their medical knowledge has received less attention in scientific research. By researching the medical resources of Muslim physicians and examining their scientific materials, the author has extracted, explained and analyzed their assumed theological principles. This is an analytical article examining the boundaries of medical SCIENCE in ISLAMIC culture. The results show that theological presuppositions, both in occurrence and survival, have accompanied the ideas and thoughts of Muslim physicians and, willingly or unwillingly, have formed the theoretical framework of their epistemological and practical worldview. The great figures of the medical field in ISLAMIC culture obeyed the religious beliefs commanded by their hearts. From the point of view of the Muslim physician, the world is not devoid of meaning and it is not purposeless. In addition to its material face, it also has a heavenly face.

In ISLAMIC philosophy, as much as get away from ontology and get over to epistemology, gradually get away from Plato and Plotinus and it have inclined to Aristotelian realism and intellectualism. Aristotelian philosophy of SCIENCE and, with follow that, ISLAMIC philosophy of SCIENCE have accepted three principal (1) being SCIENCE of metaphysics, (2) being essences and essential properties, (3) necessity of realistic analyses from essences and essential properties. But, philosophy of SCIENCEs after from Newton, gradually, have denied all of that three. New essentialism is to agree with greater of fundamental principles of Aristotelian essentialism, but they weakness that we can with their inspection to pace toward philosophy of SCIENCE that we can call ISLAMIC philosophy of SCIENCE.The difference of these watchtowers is in difference of those metaphysics. And I find promoted metaphysics of ISLAMIC philosophy more realistic and more intellectual from metaphysics of meta-Newton(Human metaphysics), and I find epistemology and methodology of contemporary ISLAMIC philosophy of SCIENCE more realistic and more intellectual from epistemology and methodology of philosophies and contemporary philosophy of SCIENCEs, and even more realistic and more intellectual from epistemology and methodology of new essentialism

In modern history, ISLAMIC societies are under the subjugation of European nations. This causes their political, cultural, and economic dependency. ISLAMIC Revolution's emancipation prescription to ISLAMIC nations is the renovation of their social SCIENCE based on ISLAMIC principles in order to be able to manage their countries according to independent political, cultural, and economic knowledge. There are different streams of thought in Iran developed according to this policy. The reviewed book is written on the basis of one of them. As a text book, it is well designed, however, regardless of the writer's effort to get along with ISLAMIC principles and values, the book has several weaknesses and confusions. The main issue is lack of enough attention to the difference between ontology and epistemology which underpinned the secular and ISLAMIC methodology. The book's suggestion is to mix these methods regardless of their fundamental differences. The other problem is its suggestion to extract uncertain original bases of social SCIENCEs off the ISLAMIC texts and try to reach certainty by experimental current methods. This means to dominate experimental secular results over ISLAMIC texts. The suggested method causes to cover those current secular understanding of social SCIENCE whose positions are not clear to ISLAMIC values, with an ISLAMIC layer.