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.

Curriculum as the backbone of the educational system is one of the important factors in creating fundamental changes in the higher education system; The purpose of this research is to explain the effectiveness of entrepreneurship education model from the ISLAMIC point of view and  the Leader, so that it can be used to examine the curriculum of architecture education in terms of the realization of entrepreneurship components in students. The method of the current research is a mixed exploratory one, which in the qualitative part, by examining the views of the Leader in his articles, books and speeches, descriptive propositions of his thought regarding the effectiveness of entrepreneurship education were extracted with the implication research method. In the quantitative part, the data was analyzed using structural equation method and using SPSS20 and smart PLS software. The findings showed that the model of entrepreneurship from the Leader'spoint of view can be divided into four main pillars: vision, knowledge, skill and business. And each of these main pillars overlaps with the model of effectiveness of entrepreneurship education in architecture curriculum. In this way, architecture higher education centers can, in addition to creating entrepreneurship curricula in the field of architecture, by identifying the potentials in the curricula of this field, strengthen the strengths and eliminate the weaknesses in them. This model, while providing the conditions for the realization of entrepreneurship education in academic fields, provides the context for the implementation of a local model in the light of ISLAMIC orders.

The Art of ISLAMIC Banking and Finance narrates the author’ s (Yahia Abdul-Rahman) achievement in constituting an interest-free bank in the U. S. A. As a matter of fact, he explores banking and finance laws and regularities in the U. S as well as the ISLAMIC banking system in the world. The remarkable difference between these two kinds of banking systems is that the former is based on the monetary market and the latter on the real economy. In the ISLAMIC banking system, the rent expense of a commodity to be financed is measured based on rules known as “ commodity indexation” and “ marking to market” . Moreover, in such a system, the interest rate of the ordinary banking system is substituted with the rent expense of a commodity. Thus, rent expenses are not fixed like interest rates. The prominent characteristic of an ISLAMIC banking system is not only its interest-free feature but also its civility and social responsibility. The main pitfalls of the book include a lack of comprehensive discussion and a lack of reporting the ISLAMIC banking systems of other Muslim countries. Besides, no thorough analysis of banking system experiences has been done and has not paid attention to the critique of the Iranian banking system.

In Islam, moral responsibility which means accountability for moral duties does not make sense when it is disconnected from God. The most important issue about moral responsibility is that which deals with its theoretical foundations. These foundations include anthropological, ontological, epistemological, axiological, and sociological foundations.The present paper aims at investigating the sociological origin of man's moral responsibility. The foundations which are worth mentioning here are man's sociability, individualism, conventionality of society, interaction between individual and society, regularity of social affairs. The principle of man's moral responsibility can be demonstrated and then explained by referring to the foundations and to such things like moral duty, moral right and its correlation with duty and the correlation between duty and responsibility. First, the foundations related to responsibility have been extracted. Then an argument based on these foundations is advanced. The research is based on an analytical-rational method, a library survey and demonstrative argumentation.

One of the main goals of the education system is to consciously lead to ethical values to guide students' lives. This issue, in the context of sexual ethics, is particularly important because of the gap between sexual maturity and economic maturity for the formation of common life, exposure to the conflicting values and the strength of sexual instinct. Accordingly, the purpose of this study is to explain the values of sexual MORALITY in Islam that has been done by descriptive-analytical method. Therefore, in view of the value system of Islam in the field of sexual MORALITY, the foundations consist of being innate moral values, God as the absolutely present, normatively of values; constancy and change in values, and justice have been extracted. The influence of this foundation on MORALITY of sex to arrange consist in: chastity and mercy, veil, marriage, God as the criterion of sexual MORALITY values, making moral norms structuration of sexual moral behavior, harmony between couples, justice in behavior and affection.

One case of supporting MORALITY in the shadow of mysticism can be seen in the books of chivalrousness in which the place of MORALITY in professional teaching has been made clear. The books are those written by the great chivalrous men in which they taught their followers how to be chivalrous when teaching professions. As is understood, one should become chivalrous before taking a profession. That is, chivalrous with all its essential ethical properties needed to attain such an important place. In the paper, the terminology of the subject and its cases of use in the Quran has been considered. Again, the background of study with regard to the prophets has been referred to and the relationship between professional classes and chivalrousness has been explained. And finally, particular approach of those of chivalrousness to MORALITY when practicing professions has been justified.

Purpose: The flourishing of political parties and currents is one of the signs of the degree of development in societies. In contemporary Iran and since the formation of the constitutional movement, political currents have gone through many ups and downs and it can be said that political currents in Iran after the ISLAMIC Revolution have not yet reached the stage of institutionalization and stability. A characteristic feature of political currents in Iran is the divergence and division among political currents in recent decades, and this can be one of the reasons for the instability and cross-sectional and seasonal activity of political parties in Iran. Therefore, the necessity of leading research seeks to answer the question of how factors and divergence among political currents in Iran after the victory of the ISLAMIC Revolution can be analyzed? And what are the scenarios for the advancement of political currents in Iran?Method: To answer this question, the method of causal-layer analysis, which is one of the qualitative methods in futures research, has been used.Findings: The research findings indicate that this divergence is due to a wide range of reasons from the level of causal systems (from the institutionalization of power to the formation of parties as elitist initiatives), worldview and discourse (from charismatic political authority to culture). Subsidiary-follower politics to myth-metaphor (Iranian individualism to belief in a strong state-weak society) can be analyzed.Conclusions: Three scenarios for the future of Iranian political currents can be considered: integration of currents as the security valve of the political system, the collapse of political currents in the traditional form, integration and consolidation in new social movements (virtualized parties).

The aim of this research is to elucidate the anthropological foundations of sexual MORALITY from ISLAMIC perspective using the descriptive-analytic methodology. In this perspective, human is not just the instinct and an enjoyment-seeking animal to be limited to using matrimonial willingness and freedom to satisfaction. But besides the common feature of sexual desire with animals human being does ownfetrat (innate tendency). Therefore, human being from the perspective of Islam has three aspects; herbaceous, animal-like and nature aspects. Based on this view the influential anthropological foundations in matrimonial MORALITY are as follows: sexual desire, divine nature, munificence, thoughtfulness, authenticity of spirit, capability of self-evolution, will and conscious selection, self-love, multi-sidedness of human, holistic identity and weakness. Therefore, matrimonial MORALITY roots in nature and human soul through which we can talk about unsuppression of sexual desire, equinox, flourishing of heavenly nature, sustaining innate munificence of human, sustaining women’s munificence, practicing divine commands, moral dignity, acquiring correct insight, observing temperance, spiritual and psychic evolution, authenticity of emotional relations, upgrading spirituality, responsible sexual relations, gradation and affordance, free and conscious marriage, others-love, love, balanced growth, strengthening holistic identity, control of sexual behavior, recognizing personal identity, discounting decree, tolerance, and forbearance.