Humanities are not formed in a vacuum, but contain certain presuppositions and principles. These presuppositions and foundations are present in the new world both in the field of description of human sciences and in the realm of twisting prescriptions for "what should be" of Adam and the world. The method, epistemology, anthropology, and ontology of the humanities in the West are different from the method, epistemology, anthropology, and ontology of the Islamic context and era and the context and eras of other countries. The variables related to the research subject are: ontological fields, anthropology, cognitive knowledge, and cognitive value and religious time. In this research, the relationship between these variables and humanities is researched, and the basic question of this research is: How will humanities change with the evolution of the above five fields? The achievements of this research include: the subjectivity of knowledge and reason (intellect sitting in the veil instead of the intellect discovering the veil), reducing the world to the world and the general desire for the world, reducing man to body and soul, organizing the context and time of humanities and current social sciences. and Islamic philosophy in general and Sadra'i philosophy in particular do not like this field and according to the time of the last prophet, he believes that: the current field of science should be transformed according to this time and instead of being immersed in constructions and being imprisoned in mind (the current field of epistemology) and instead of reducing human beings to objectified dummies (the current field of anthropology), one should think of a new order in which social structures neither swallow Sharia nor trample justice. He crushes her. The author believes that Sadra's epistemic network, with its design, approach, goals, method, and issues, can provide a basis for new theories in humanities and sciences without ignoring human experiences. Socially formed and the theories formed in common humanities and social sciences find a native and divine nature. Therefore, the author does not see a conflict between the two theories of refinement and the theory of the establishment of Islamic humanities.