"European Islam" is a concept increasingly discussed in social and cultural circles devoted to addressing the problem of Muslims in Western Europe. European Islam is synonymous with human rights-friendly Islam, Europe-friendly Islam, acceptable Islam, secular Islam, modern Islam, national Islam -such as French Islam, English Islam, globalized Islam and Euro–Islam - and sometimes, moderate Islam. This article studies this idea by describing its different interpretations in the intellectual and cultural context of Western Europe. European Islam, which has been advanced only as an idea due to the lock of consensus on its theoretical bases, is considered as a project based on some policies regarding religious management in Western Europe aimed at secularizing the beliefs of Muslims in Europe with the least negative reaction among them. Therefore, although there is no single interpretation of the idea of European Islam, its conceptual ambiguity does not lead to European’ negligence of its functions beyond and within the boundaries of Europe.

The European countries have adopted a particular policy and manner to conflict with Muslims in their countries. These policies are classified into three behavioral patterns of British, German, and French. The British model is cultural pluralism, the German is Muslims’,integration in German society, and the French are melting melt pot. In their belief, Muslims must be dissolved in French culture and eliminated their religious identity. Other European countries follow one of these three models. The present study aimed to answer the following questions: ‘, What effect have these strategies and patterns had on the living conditions of Muslims and the whole society of that country? ’,‘, Were the approaches a plan or practical? ’,‘, Which policies have been more successful quickly or strictly in confronting Islamic extremism (Takfiri terrorism) and Secular extremism (European terrorism)? ’,‘, What was the practical result of these approaches in the Western European countries' social and security conditions? ’,

As the primary scholarly reference for Western researchers delving into the Quran, Islamic studies, and the lives of prophets and imams, the Encyclopaedia of Islam is invaluable. Nonetheless, a thorough evaluation of the articles and research contained within is essential to determining their credibility and scholarly consistency. Studying and examining the works of Orientalists about the Qur'an, Islamic sciences, and teachings is an undeniable thing for Muslims. Considering the position of Imam Ali (AS) as the first Imam of the Shias and his superior position in the beliefs of the Shias, orientalists have studied various aspects of his life in their studies and have presented two completely different points of view: A positive and optimistic perspective resulting from Western scholars' study of authoritative texts that explains and praises His scientific approach to interpretation, law, politics, jurisprudence, rhetoric, and more. The negative perspective resulting from a biased viewpoint and the failure to utilise authentic Muslim sources ultimately leading to skeptical opinions regarding the exalted character of Imam Ali (AS). The majority of the articles in this book stem from the intellectual efforts of Western researchers, but regrettably, their lack of access to reference sources has resulted in serious errors. In this research, using the library method through an analytical and critical approach, we will examine the work of Robert Gleave, an impartial and positive orientalist, about Imam Ali (AS) and then examine and criticize the doubts raised by him. In conclusion, the results of the research indicated that Orientalists' lack of access to authentic Islamic sources, coupled with their prejudice and partiality, led to their inability to correctly introduce this Imam to Western society.

Artificial intelligence (AI) is one of the most transformative and impactful fields of recent decades in the global scientific, academic, and industrial communities. Since all human endeavors must adhere to ethical principles, scientific communities have sought to establish ethical boundaries for the use of AI to foster global optimism and hope for its remarkable and future-oriented capabilities while avoiding potential harms. In this context, the European Union adopted the *Ethics Guidelines for Trustworthy AI* in 2018. Similarly, it is essential for Islamic countries, considering their monotheistic worldview, to develop ethical principles for AI. This article addresses this crucial issue. In this study, human advancements such as AI are regarded as arising from humanity’s innate pursuit of perfection. The terms "ethics" and "intelligence" are examined from both materialistic and divine perspectives. It is noted that materialistic thought does not consider the immaterial nature of the soul, whereas Islamic philosophy attributes sensory, imaginative, and rational perceptions to the immaterial soul of humans. Based on this understanding, the use of the term "intelligence" for machines is only acceptable in a metaphorical sense. The ethical guidelines for trustworthy AI outlined by the European Union—focusing on human rights, democracy, and law—are analyzed. Using Islamic philosophy, the meaning of "intelligence" is redefined, and the leading role of Islamic civilization in AI is highlighted. Islamic cultural principles based on justice are analyzed through the three foundations of piety, benevolence, and trustworthiness. This research was conducted through a library-based method, utilizing scientific resources from credible databases. Finally, a table of guidelines for users of ethical AI has been developed.

The importance of Islam as a norm lies in the fact that every judgment on current and group in the field of thought and beliefs in IRI is based on accurate knowing pure Islam. The necessity of studying different sides of the norm of pure Islam as a criteria and standard originates from the necessity of assessing the views of political parties and groups and every research on mental currents in contemporary Iran. In this paper, therefor, the subject has been limited as: Islam as a norm in the area of political value. In this way, the question of the paper follows as: what may be counted as the indexes of pure Islam for distinguishing Islamic true values from fusional Islam in IRI? As is described, the indexes includes: legality, structure, rights and duties.

In this summary, there is an effort to explain the concept of worship one and oneness in Islam and Sikhism. Sikhism is the youngest of the world religions and the doctrines of a monotheistic religion founded in the Punjab area of India in the fifteenth century by Guru Nanak and combining elements of Hinduism and Islam. A Sikh believes (EK ONKAAR) there is only One God.IK ONKAAR the most significant word used in the Sikh teachings. But believe in one God in Sikhism is the same Muslim's believe? However, some believe that the first part of this statement of faith (La ilaha illa' Llah), expresses the absolute monotheism which is inherent in Islam “There is no god other than God." This is the essence of the Muslim profession of faith (shahadah). Pronouncement of the Islamic creed, the Shahadah, is the supreme religious act. Its mere recitation suffices for an entry into the "community of the believers." this is also rejection of polytheism, the destruction of idols, and the witness given to the one and unique God, the Lord and Creator of all that exists? (Mircea, Eliade, 1987: 26")

Abstract This passage is a part of an ethics lesson presented by Allameh Misbah Yazdi about Islam and faith, exposition and interpretation and their differences. Since faith plays a prominent role in achieving human perfection, man’s real perfection is faith. In fact, faith is a necessary condition for attaining human perfection and happiness. Although some people believe that faith and Islam are equal and every Muslim is also a believer, it should be noted that Islam is declared by simply saying, Lā ilāha illā llāh, Muhammadun rasūl Allāh (there is no God but Allah, and Muhammad is the messenger of Allah). However, faith is not like that. A believer is a person who acts according to what Islam has stated. Furthermore, he/she must not commit any major sins. The word Iman (faith) is derived from the root words "Amn" and "Amniyat" meaning trust and confidence. Therefore, it can be argued that Islam is of two types: 1. The superficial Islam declared by saying the shahada (the Muslim profession of faith); 2. The true Islam that means truly believing in and confirming what God has revealed and stated, in order to provide the basis for enjoying eternal happiness.