“ ISLAMIC Curriculum” is one of the newly-emerging concepts and areas in the curriculum studies. It mainly focuses on islamization of the curriculum based on the monotheistic worldview. However, no clear and defensible theoretical framework has been offered on the nature of ISLAMIC curriculum and its boundaries. This paper aims to present an initial idea and framework for the ISLAMIC curriculum and its boundaries. For this purpose, the content of existing works on ISLAMIC curriculum was described, analyzed and criticized in the three stages. In the first stage, after identifying individual related works, the author's purpose of the ISLAMIC curriculum and his/her intended dimension(s) for islamization of the knowledge dimensions of the curriculum were analyzed. In the second stage, the nature of author's activity – theorizing or applying current Western theories-were analyzed in the works. In the third stage, the works were criticized with regard to their content and conceptualization. Based on the current status, two main trends could be identified in this perspective: enriching ISLAMIC curriculum with ISLAMIC values, based on the theoretical framework of curricula design and development dominated in the West; and ISLAMIC curriculum as a major philosophical-valued theory. Due to the insufficiency of these trends and their ignorance toward different knowledge dimensions of the ISLAMIC curriculum, this study proposes a third alternative trend and seeks to call upon the specialists to consider the production of the ISLAMIC curriculum knowledge by expanding theoretical discussions in all its related dimensions. Undoubtedly participation in the production of appropriate ISLAMIC curriculum knowledge needs some so-called theorizing, as the only way of creating new knowledge.

Mazidians were one of the Shiite rulers in Iraq who governed on Hellah region and its surrounding during the years 350 -545 A.H/961-1150 A.D. They were regarded as a branch of Bani Asad Arabs who first took up position in a place between Kufah and Hit and were elasping their times by means of animal husbandry and farming. Until, during the Buwayhid’s Muez – ud – dauleh era, Ali ben Mazid could estabilish Mazidian government in above – mentioned areas under the protection of Buwayhids. After Ali, seven other men of Mazidians’ house gained access to government and with peaks and valleys, ruled over Mazidian territories. Undoubtedly, Sadaghate ben Mansure was the greatest and the most famous ruler who had Mazidians’ government in his hands, contemporary to the advent of the Seljukid’s dynasty. He, which was an intelligent prince (emir), benefiting from differences and conflicts between the Seljukid princes, conquered Basrah, Kufah, Hit and Takrit cities, built the city of Hellah and transfered his capital there, and put it as a base for unquestioning supporting of the clerics and scientists, and procured ground for more than ago extending of ISLAMIC civilization. The present article, in a descriptive – analytical method and by using resources, sources and historical researches, for the first instance tries to study the bases and qualities of the Mazidian government advent, afterwards express their part in deployment of ISLAMIC culture and civilization, especially in two literary and scientific fields, and then explanate their activities in the direction of Shiism EXPANSION.

The main objective of this research is investigation of the effectiveness of "ISLAMIC Ontology EXPANSION" on improvement of "Mental Health".This was an experimental study. The statistical population of this study was included female clients of30-35 years old from two psychological counseling centers. Sampling was done by selecting 18 people to participate in this research and they accidentally were placed to two groups (9 people for control group and 9 people for experimental group). Data were collected via SCL-90-R questionnaire that has been standardized by several researches in Iran. Its reliability reported %80 (Alfa Cronbach correlation) by "Yazdi" (1372). This reliability shows that it can be a credible diagnostic test for is criminating between normal and abnormal population. Pretest was conducted in both Experimental groups participated in 10 sessions of teaching ISLAMIC ontology program. Each session was as long as 2 hour. After the treatment, clients passed post test and its groups. The results showed that this intervention was effective on improvement of "Mental Health" increased in post test.

Using descriptive-analytic approach, the present research aims at identifying and explaining the influences of ISLAMIC Republic of Iran on the EXPANSION of Shia Political Feghhe. The findings of the study show that ISLAMIC revolution, based on its religious identity on the one hand and the role and position of its Shia jurists in its emergence, on the other hand, has connected the political Feghhe to Iranian`s political life in a concrete way. In this regards, Imam Khomeini's juridical and political efforts before and after the revolution could promote the position of politics based on religion in the world and could increase the value of governments based on religion, particularly ISLAMIC and Shia government. In fact, the victory of ISLAMIC revolution and the establishment of ISLAMIC Republic of Iran based on Shia political Feghhe instructions, and especially the theory of the supreme spiritual leader, and further the emphasis on the importance of political Feghhe in Iranian canon of political knowledge, have paved the way for promotion of its epistemological position from "the knowledge of religious commands supervising political life" to "political ISLAMIC knowledge balancing political life" and has also helped provide the rank of "regime making".

The present paper investigates Mohsin Mahdi's political thought and the importance of his role in the extension of ISLAMIC political philosophy in the West. His interpretation of political ISLAMIC thought is based on the relationship between "reason" and "revelation" and their transcendental role in "politics". Also, his attempt to recognize Farabi's political philosophy has given rise to a new interpretation of the tradition of western political philosophy. He not only attempted to revitalize the texts of political ISLAMIC thought and extend their contents, but also trained a generation of professors and scholars who have founded Mahdi school in the scientific circles of the West and extended the approach he developed to interpreting political philosophy, political ISLAMIC philosophy, and also western political philosophy.

Achieving power is the most important component in order to take advantage of the environmental benefits that is paid attention by political actors in the world and the geographic space forms the scene of this game. Southwestern Asia has some special geographical specification which is a factor in rivalry of the power and the formation of a specific political-geography of this region. The formation of political units by trans-national powers without geographical-historic supportive generally has led to a kind of crisis in acceptance and discontent and it formed the opposition and deconstruction groups in this region. To name a few of these opposite and dangerous flow is the EXPANSION and advance of takfiri flow that announced its existence "ISLAMIC State of Iraq and the Levant", that founded his intellectual basis on the tricks of the other branches of Islam. Because of the importance that ISIS has in the creation of the excuse for Islamophobia and anti-Islamism; the current study uses library resources and a descriptive-analytical approach, in order to examine the geo-social causes of this flow. The findings of the research show; territorial and social conditions in the region are the main factors for the formation and EXPANSION of this flow; and to escape from such flows, cultural interactions among regional governments, appropriate political organization of space and give over the local authority (regionalism) are among the best strategies.

In the literature of criminal law, criminal intent as the main pillar of criminal responsibility and the element of guilt (criminal error) is recognized as an exception. But lawmaker in ISLAMIC Penal Code approved 2013 has developed the theory of guilt as the basis of criminal responsibility. From now on, it can be said that the element of guilt, such as the deliberate element, must be recognized as a dual element of criminal responsibility. This article seeks to identify instances of this development, to prove the expanding of the theory of guilt in ISLAMIC Penal Code approved in 2013. By virtue of this development, to establish a causal relationship, the traditional theory of the responsibility of precedent cause has been modified by the acceptance of the theory of guilt. Another evolution is that the criminal responsibility of juridical entities and the criminal responsibility stemmed from both acts have been identified in the recent law based on fault. Fulfilling the physician's criminal responsibility is also based on his fault for treatment. And finally killing from fault is also recognized as manslaughter and by virtue of this,the scope for pure error killing has been reduced. This article by using documentary study method and logical analysis technique, after reviewing and criticizing numerous examples in ISLAMIC Penal Code 2013 provides a perspective that the legislator in the new approach has accepted the theory of guilt as a fundamental pillar of criminal responsibility.

The lack of Quranic approaches in the production of Quran-based humanities is still felt, despite the predominance of the philosophical approach in critical approaches to modern humanities, which has become very common in the ISLAMIC world and in Iran for several decades. It seems that the capacity of the method of thematic exegesis (al-Tafsīr al-mawdū'ī, Arabic: التفسیر الموضوعیّ) in this regard, can be used to bring the Holy Quran into the field of humanities. Thematic exegesis, according to whether its subject is inside or outside the Qur'an, has several functions in criticizing the structure of modern knowledge and scientific research, as well as the production of ISLAMIC humanities. It is possible to make use of thematic exegesis of the inside of the Holy Book of Quran in order to “fundamental criticism” of the general fundamentals of humanities -the fundamentals of epistemology, axiology, ontology and anthropology- and it is also possible to use thematic exegesis for constructing and producing foundation of humanities obtained from the Holy Quran. It is used by thematic interpretation exegesis of the outside of the Holy Book of Quran -such as Shahīd (martyr) Sadr’s interrogational approach- to answer the problems of humanities and this process faces challenges such as the complexity and multiplicity of the “subject” of the humanities that exist in modern terminology of this field. It can be used in order to solve this issue in some cases to know the process of the change of the components of the modern of the conceptual history’s approach and also by analyzing the issue into several components can be shown that the components are not necessarily a product of the modern era and can be followed up in the Holy Quran and can be found up in the Holy Quran. The perspective of the Holy Quran, after that, regarding the modern subject in the desired field by the “combining” of the results obtained based on the thematic interpretation.