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.

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.

A Study of Geometry in ISLAMIC Architecture by Professor Golroo Najibaaghlou is a valuable work in the field of ISLAMIC architecture. This book has a detailed preface, a brief introduction, and five main sections. As it is known from the introduction of the book, this book was originally written for a non-Iranian audience. The first purpose of writing this book is to try to moderate public belief about geometry and the stages of compilation and discussion in ISLAMIC architecture. Another purpose is to correct the negative view of the geometric documentation of ISLAMIC architecture in the West, because such a view has created a kind of reluctance to equate the works of ISLAMIC architecture with the great works of classical Western architecture. In addition, Najibaaghlou wants to reject and respond to Western criticism that reduces ISLAMIC architecture to the level of an unedited work. In the final chapter of the book, Najibaaghlou looks at the compiled documents of ISLAMIC architecture from a Western perspective and highlights some of the missed points of geometric sciences, including clarifying conceptualization, recording, and transferring architectural design in the ISLAMIC world.

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 book “, Risk Sharing in Finance: The ISLAMIC Finance Alternative”,(Askari, Iqbal, Krichne and Mirakhor, 2012) seeking to draw the general spirit of the ISLAMIC financial system, explaining its differences with the conventional system (in roots and foundations and also In functions and consequences) as well as drawing its main building blocks in a deep and fundamental approach. In this book, "risk sharing" is introduced as the central concept of the ISLAMIC financial system. Risk sharing system by linking the real sector to the financial sector, prevents the “, financialization”,and the occurrence of successive crises,On the other hand, due to the emphasis on risk sharing, it will increase financial inclusion and consequently, the welfare of the community. From the authors' point of view, this system has not been realized yet and the financial system in ISLAMIC countries is far from its ideal situation due to the lack of some institutional prerequisites. In the critical review of the book, there is not much criticism of the main idea, but there are some weaknesses in the processing of some concepts and relations, as well as the explanation of some philosophical foundations, consequences and functions, and the implementation of the ideal ISLAMIC system.