This research aimed to study and identify the PRINCIPLES as well as the approaches and methods for sexual education in ISLAM through a documentary analysis. The statistical universe was all related ISLAMic texts. Research instrument has been indexing and no sampling has been made. Collected information was qualitatively analyzed and the following results were obtained: The PRINCIPLES of sexual education in ISLAM consist of ten bases and they form twenty PRINCIPLES and ninety six educational methods. The ten bases are: the effects of conditions on man, the effects of man on conditions, weakness, eagerness for generation continuing, mans sexual capacity differences, man’s inherent love for opposites sex, need, thoughtfulness, and the process of man’s development. Finally the research findings were submitted to fifteen religious school theologians and university professors which were ultimately approved by them.

The holy religion of ISLAM has set rules and regulations for every aspect of life including business and economic activities. Although it seems that ISLAMic rules and regulations have not created a specific business or economic system on their own, they require particular PRINCIPLES to be observed to reach the ultimate goal of creation.The current research is of fundamental type and has attempted to recognize PRINCIPLES required to be observed by activists in marketing section according to ISLAMic guidelines and present a definition regarding the aforementioned PRINCIPLES and design a basic conceptual model of ISLAMic marketing. In order to achieve the above results, the two main following questions must be answered: What parts and elements are included in marketing and professional activities of marketing.What is ISLAM’s perspective regarding the elements of marketing and marketing activity.The current study attempts to answer the above questions and collect related concepts of marketing from the Quran and authentic Hadith sources and provide a framework based on classic marketing model of Kotler. Then, we classified the contemplative foundation and associated activities with any elements of marketing process using research literature. Subsequently, the ISLAMic perspective regarding major and minor elements of marketing were recognized and thus ISLAMic marketing was analyzed and a basic conceptual model of ISLAMic marketing as well as a definition of ISLAMic marketing were presented.

Because the family is the most effective component to the growth and flourish of the society members regarding this unit and the examination of its management approaches take over men’s thought priority. Marriage and forming a family as an essential social – psychological necessity is counted an appropriate tool to establish a calm life. What approaches are presented by the great ISLAMic culture about the family management issue and how can they be applied in this noisy world whereas families face different challenges today? What are the PRINCIPLES and methods of family management from the ISLAM perspective? The present research with aim of studying the approaches of the family management with using glorious sources of ISLAMic cultures explains some ISLAMic approaches of the family management and tries to present a construction for the family management.

The general moral PRINCIPLES express universal values from which other values are derived. Many disagreements as to ethical theories have their roots in the kind of explanation given for these PRINCIPLES. There are six general moral PRINCIPLES (perfection, freedom, do-not-harm, public interests, desert, and justice) interconnected in such a way that none of them can be justified without explaining their relation to others. The principle of perfection ethically requires one to attain material and immaterial perfections. Freedom to achieve middle and final aims is defended by the principle of freedom based on principle of perfection. The limits of the principle of freedom are shown by the principle of do-not-harm. The principle of public interests helps people not to be deprived of public interests. Public interests are allocated by the principle of desert on strong grounds. Finally, harmony and balance among other PRINCIPLES are preserved by the principle of justice. Explaining general normative PRINCIPLES, this article aims to show their interconnection from an ISLAMic standpoint by adopting a descriptive-analytic method.

The objective of this research is to explain the distinction between ISLAMic administrative governance and the governance commonly referred to in public administration theories. Essentially, there are three paradigms or theories in the field of public administration, the newest of which is "governance." Governance involves the participation of the government with the private sector and civil society in managing society. "Good governance" is infused with the values of broad participation in society, effectiveness, efficiency, economy, transparency, accountability, justice, and responsiveness to the needs of all people. The question is whether ISLAMic administrative governance is the same as the commonly referred governance (government participation with the private sector and civil society). The research methodology is analytical and inferential, focusing on ISLAMic texts and a doctrinal strategy. This method is essentially traditional ISLAMic jurisprudence (ijtihad). The primary source is Nahj al-Balāgha, especially Letter 53 of Imam Ali, known as the Covenant of Mālik al-Ashtar. In addition to ijtihad in deriving propositions, thematic analysis is also used. In this process, all derived data or propositions are considered basic themes. Subsequently, the organizing and encompassing themes (fundamental elements of governance) are identified. In the next step, the propositions are classified into two categories: fundamentals and PRINCIPLES, according to their nature. The findings indicate that ISLAMic administrative governance possesses fundamentals and PRINCIPLES that distinguish it from conventional governance. These fundamentals and PRINCIPLES are related to the main elements of the administrative system: management, managers, people, rationality, and family. Together, they form the structure of ISLAMic administrative governance. In this structure, the participation of the government and the people in administration is a given; however, the people are not necessarily limited to the private sector. The fundamentals related to management and managers emphasize the necessity of competence, merit-based selection, and performance evaluation of managers, giving a central role to managers rather than structures. Additionally, the fundamentals and PRINCIPLES related to the people highlight their significant and central role in governance. The overall fundamentals and PRINCIPLES indicate that while people must be cared for, their serious role in governance is also considered. In this view, people are not clients, customers, or citizens (as they are in the theory of governance); rather, they are subjects. Furthermore, the fundamentals and PRINCIPLES related to rationality make governance defensible and align it with ISLAMic values, making it reasonable and logical. The final influential element in administrative governance is the family. The fundamentals and PRINCIPLES related to the family require governance to consider the needs of the family and establish the administrative system based on family stability. Moreover, in ISLAMic administrative governance, the criterion of growth is preferred over the economic criterion governing Western governance (efficiency). The policy-making approach in ISLAMic administrative governance is also different from its counterparts, and most importantly, the goal of conventional governance is material and economic development, while the goal of ISLAMic administrative governance goes beyond material development, with its governance elements being richer than those of conventional or good governance. Consequently, ISLAMic administrative governance is entirely distinct from the theory of conventional governance.

The present article is studying the subject of security in ISLAM from the view point of Prophet (Nabavi) and also security from the view point of Mahdavi (Imam Mahdi) and Alavi (Imam Ali). On this basis and also taking into consideration the main indicators in Prophet Mohammad (PBH) and Hazrat Ali’s discourse and also the philosophy of Expecting (Intezar) approach towards security, the aspects and framework of thought derived from it is explained and studied. The article studies the discourse of the dominant concepts and the structure of the security in Prophet Mohammad, Alavi and Mahdavi approach because the prophets and Shiite Imams have paid attention to the security discourse. What one can notice in words of the great prophet about security is his great adherence to the word of revelation and security of the ISLAMic lands and all the citizens.In the view point of the innocent Shiite Imams acceptance of the prophet’s framework of thought and holy Quran along with the expediencies and the interests of ISLAMic community and also the right to have security and tranquility for all the citizens in the ISLAMic land is having a significant place. The authors of the article have tried to discuss the theoretical foundation of the “idea of security” in ISLAM and in this direction they are analyzing the ISLAMic discourse to extract hypothesis which determine the limit of security discourse in ISLAM.

One of the demands of our society after the ISLAMic Revolution was establishment of ISLAMic values in all aspects of society, especially in area of management decisions. A review of literature teaches about management and its PRINCIPLES shows the resource for Japanese and western teachings of this area. In Iran, in most cases in practice, priority is placed on executives ISLAMic society organizations. This research was qualitative approach using content analysis to compare the management PRINCIPLES of ISLAM and Japan. As a result of studying the Quran and the Prophet (pbuh) and the infallible Imams (AS), especially Nahj al-Amiralmomenin, points raised in the PRINCIPLES of management, including planning, decision making, organizing, coordinating, monitoring and communication requirements, which applying by introducing them to the Muslim community organizations provide assistance in policy...

As the most perfect and the last divine religion, with around one a half billion followers in about fifty countries in the world, ISLAM must have provided Muslims with instructions and PRINCIPLES, or there must be rules and PRINCIPLES in ISLAMic texts, which Muslims can put to use in their interactions with other nations. This article aims to infer and present the ISLAMic fundaments and PRINCIPLES of conduct and interaction in the international system from the Quran, Sunnah of Prophet Muhammad, and conduct of Imam Ali. First, each fundament is discussed briefly, and then the PRINCIPLES deriving from the corresponding fundament are presented, without any explanation. By fundaments we mean the unchangeable ISLAMic teachings and ideas which constitute the infrastructures of Muslims' belief and thought, and by PRINCIPLES, we mean the major grand strategies which are inferred from fundament and can be put into practice in different eras. Although these PRINCIPLES may be fixed in each era, they can be interpreted and modified in different eras depending on the socio-political circumstances of each epoch.

The Main Purpose of Article is Al-Qaida Political ISLAM and its Concepts and PRINCIPLES. Typically the importance of following ISLAMic Concepts and PRINCIPLES ON Al-Qaida Political ISLAM To production terrorism. Some militant ISLAMist forces have been implicated in terrorism. Al-Qaida Political ISLAM in a strictly non-evangelical sense cannot be described as ISLAMist. In addition Relatians Between Al-Qaida and Wahabism in Arabia Aaudi, The Main Factor is Different Between ISLAM and terrorism.This Article addsess Al-Qaida Political ISLAM and its Concepts and PRINCIPLES.then، this way Exploring Isiamic Ontological and Epistemology. In The last of Article with Regards and conclusions is finishied.