Despite the importance of the waqf institution in Islamic Economics and despite its brilliant history in the ancient Islamic civilization, today this institution faces challenges in terms of efficiency, organization and school. To solve these challenges, the officials of this institution seek to "design a comprehensive system of waqf economic transformation"; However, the subject of "the Economics of the waqf institution" and its components and dimensions are not scientifically and academically available even to the staff of this institution to solve problems in a scientific way and to solve its problems. The economy of the waqf institution is one of the subdivisions of the economy of the third sector, which today in some developed countries has a share of up to about 10% of GDP. Unfortunately, the share of the third sector in Iran's economy is small, and the study of the "economy of the waqf institution" can to some extent draw the attention of the people and the government of the Islamic Republic of Iran to the expansion and deepening of this sector. Of course, explaining the "Economics of the waqf institution" requires the explanation of the three scientific fields of "waqf jurisprudence", "Economics of the third part and its subdivision, namely, the economy of Dahesh" and "Islamic finance". To provide the necessary legal jurisprudential framework for the economic micro-system of the third sector; Second, the scientific study of the "Economics of the third sector and its subdivision, that is, the Economics of tenure" as a field of "all needs" to provide the economic insight necessary to enter the research; Finally, the science of "Islamic finance" as a field of refinement of "post-need" provides the possibility of efficiency of the waqf economy in the field of instrumentation.

To begin with, this article takes a brief look at the western concept of economy and how it developed then, it examines the debates and disputes among the economists on the distinction between positive as well as normative Economics since its development and in this regard it gives a special emphasis to the role of values and value principles.After that the concept of economy in Islamic texts has been dealt with and it has been concluded that concepts such as scarcity, choice, and scarce resources management which underlie the current definitions of Economics can be inferred from them.With regard to Shahid Sadr’s view that there is a distinction between the Economics and an economic school of thought and that Islam has an economic school of thought rather than Economics, it reflects the same futile distinction between normative and positive. Acknowledging the difference between a school of thought and a science, the article concludes that the economic school of Islam can and should orient the Economics and Muslem economists and provide them with the necessary guidelines.

In the present age, it is the age of economic crises and challenges to moral values. Today, with many moral schools, we are faced with the dos and don’ ts of economic activities. On the one hand, the Islamic society needs a dynamic and developed economy, and on the other hand, it needs to consolidate and strengthen moral values in order to bring worldly and otherworldly happiness to people by making their activities healthier and countering economic corruption. The key question that has been dealt with in a descriptive-analytical way is what the moral school is in Islamic Economics and conventional Economics. The results of the study in this paper show that in the ethical school of conventional Economics, the human goal of all activities is to avoid suffering or to attain material pleasure. However, the ethical school in Islamic Economics attaches great importance to spirituality and considers the attention to materials to be legitimate to the extent that it does not hinder the spiritual growth and happiness of human beings.

The paper attempts to give a systematic survey of different strands and intentions of “ narrative ethics” both in philosophy and in theology and proposes how to develop narrative ethics in the future. This proposal features three different dimensions of the term “ moral vision, ” , i. e. morally substantial ideas that are embedded in traditions (Moral Vision 1), the appropriation of these ideas by particular historical cultures or individuals (Moral Vision 2) and moral perception channeled by Moral Vision 2 (Moral Vision 3). Narrative ethics, the paper argues, can describe how (religious) traditions can inspire moral thinking and learning without falling prey to traditionalism. Theological ethics is about forming an ethical culture in which we remind each other of the stories that continue to inspire us and in which we tell each other of our moral world-view and commitments, our strong feelings about the good and the bad which are based in our individual and common lives and not derived from grammatical rules or ultimate principles.

Background: The manner in which healthcare professionals deliver bad news affects the way it is received, interpreted, understood, and dealt with. Despite the fact that clinicians are responsible for breaking bad news, it has been shown that they lack skills necessary to perform this task.Objectives: The purpose of this study was to explore Iranian mothers’ experiences to receive bad news about their children cancer and to summarize suggestions for improving delivering bad news by healthcare providers.Materials and Methods: A qualitative approach using content analysis was adopted. Semi-structured interviews were conducted with 14 mothers from two pediatric hospitals in Iran.Results: Five major categories emerged from the data analysis, including dumping information, shock and upset, emotional work, burden of delivering bad news to the family members, and a room for multidisciplinary approach. Conclusions: Effective communication of healthcare team with mothers is required during breaking bad news. Using multidisciplinary approaches to prevent harmful reactions and providing appropriate support are recommended.