Considering the definition and global criteria of development according to which Iran is treated as underdeveloped, the present essay mentions three theories concerning development of our country. The first theory holds that the obstacle to development of Iran is firmness of national and religious beliefs in the Iranian nation and predominance of national-religious identity of Iranians over their global one. The second theory maintains that the notion of development and its criteria are western based upon scienticism of post-Renaissance era and cannot and should not be advised for Iran, but rather Iran should find its own way of development on the basis of its tradition and its genuine cultural identity. The third theory, which is presented in this essay and is somehow the extension of the second one, asserts that our actual tradition cannot respond to the development affair. Thus, it is attempted here to derive notion, criteria, and essentials of development from the Quran and hadith first and then, since development is impossible without science, to investigate possibility of establishing ISLAMIC SCIENCES in the realm of experimental SCIENCES and the like.

This article provides a brief background of how Comparative Theology is understood today, to point out features of how it is practiced that are responsive to issues peculiar to contemporary Catholicism, and to suggest how a version of CT might be developed that is more consistent with ISLAMIC traditions of thought on related issues. In order to accomplish this last goal, a brief introduction to the traditional “ISLAMIC SCIENCES” is provided. It will be suggested that an ISLAMIC Comparative Theology (ICT) can be understood as a multidisciplinary field that draws on several ISLAMIC SCIENCES, as well as research in religious studies. I argue in favor of a blurring of the distinction between Comparative Religion and Comparative Theology, and point out that relevant discussions are to be found across a variety of traditional ISLAMIC SCIENCES, but that it would be advantageous to collect these discussions together and to augment them with information gleaned from both secular and ISLAMIC approaches to the teachings of Muslim thinkers about theological issues, broadly understood, in comparison with what is found in non-ISLAMIC traditions in such a manner to enrich our own understandings of the issues and those with whom we engage in dialogue.

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.

To legitimize legal rules in the field of biological SCIENCES and biotechnology, legal systems usually discuss and investigate them within a pre-legal institution called “bioethics” which is based upon popular ethical and philosophical ideas. For this very reason, as “social morals” change, such legal rules change in these systems as well. On the other hand, because of its basis, the ISLAMIC legal system infers validity and legitimacy of the required behavioral rules based on the wise Will of the Legislator using rules deduced from the four arguments (the Book, Sunnah, Reason, and Consensus). Thus, the place of the propositions of this discipline will be jurisprudence (fiqh) in the general sense of the term. As a result, it should be said that in the ideological structure of Islam, “bioethics” should be mentioned as “bio-jurisprudence”.

Indexing the content of ISLAMIC science resources is one of the most important things that needs to be done; What's more, due to the vastness of time and information, reaching all the content that plays a role in judgments is considered impossible for a person without a profile. This article, which is based on the library research method and is based on description and analysis, describes the following conditions for the method of indexing the resources of ISLAMIC SCIENCES. 1. Complete adherence to the term. 2. Use the full term 3. Do not use terminology 4. Not using idiomatic terms 5. The criterion for combining indexes should be the unity of the subject and nothing else 6. Based on knowledge, indexes should be stored, not based on books 7. Do not use common terms 8. The index of a science should be included in the term of the same science 9. Mention the author's name in the indexes. indexes In addition, a critical look has been given to the indexing method of the Research Institute of ISLAMIC Information and Documents, which critiques include: 1. The use of analytical terms. 2. Use of idiomatic terms. 3. Use of referential terms 4. . Failure to mention the author's name in the indexes. 5. Save the indexes based on the book 6. Use common terms to store.  7. Save indexes in unrelated science terms.

In modern history, ISLAMIC societies are under the subjugation of European nations. This causes their political, cultural, and economic dependency. ISLAMIC Revolution's emancipation prescription to ISLAMIC nations is the renovation of their social science based on ISLAMIC principles in order to be able to manage their countries according to independent political, cultural, and economic knowledge. There are different streams of thought in Iran developed according to this policy. The reviewed book is written on the basis of one of them. As a text book, it is well designed, however, regardless of the writer's effort to get along with ISLAMIC principles and values, the book has several weaknesses and confusions. The main issue is lack of enough attention to the difference between ontology and epistemology which underpinned the secular and ISLAMIC methodology. The book's suggestion is to mix these methods regardless of their fundamental differences. The other problem is its suggestion to extract uncertain original bases of social SCIENCES off the ISLAMIC texts and try to reach certainty by experimental current methods. This means to dominate experimental secular results over ISLAMIC texts. The suggested method causes to cover those current secular understanding of social science whose positions are not clear to ISLAMIC values, with an ISLAMIC layer.