Systemization in common language and sometimes in scientific discourse have spiritual common meaning for four proof of “system logy” (in genesis field), “finding system” (in legislation field), “making system” (in credits field) and “stablishing system” (in objective field). Although, in particular, “making system” is observing credits and social contracts which, is establish in any sub-system. Hence, the author believed that “making system” with its general meaning is contain all four fields and Holy Qur’an, as a religious epistemology source, is in all four field. According to this, each field is acquired to that field. Furthermore, if the process of “making system” became ignored or did not based on Qur’an principles then the process of solving problems and system’s challenges won’t base on monotheistic realism and idealism. Therefore, different social sub-systems would become panacea for delusive or non-priority issues, imposition and oriented toward non-Islamic ideals. This deviation from religious trusted sources, on one hand, would failed Islamic system in establishing its material and spiritual purposes, which, this would have doubted elites and people of the system through revolutionary identity of Islamic system. And on other hand, this would lead to establishment of social sub-system, autocracy (though small), arrogance (though in a small part) and establishment of secular governance (though smoothly but theorized). The process of “making system” is making credit in form of moving from origin to matters (having brief knowledge through recognizing the basis and giving priority to matters), and moving from matters toward sources (for re-reading) and reforming (re-defining), origins (having lasting knowledge through origins) and finally moving from origins to matters for defining, explaining, sensing and solving problems. Although, must bear in mind that in this movement, which, is detailed and brevity, having inner flexibility for reformation, moving gradually toward evolution is continuation for making system.

Systematization in jurisprudence is one of the serious questions that has been considered in the last few decades, especially after the Islamic Revolution, and has aroused many proponents and opponents. Systematization is a methodical endeavor based on value and normative principles and using intellectual and narrative resources to build and create a set of software elements and interconnected ideas that guide the process of exercising power. Systematization, by referring to the sources of each idea, the principles, goals, rules, ethics, and structure of the political system are considered. This article tries to follow the approaches and capabilities of Shiite political jurisprudence in Systematization and the hypothesis, it emphasizes that by passing through the individual approach, political jurisprudence in the maximum systematic approach has capabilities such as the Ijtihad method, rules and teachings of governing society in jurisprudence and rational principles that help the jurist to understand the political system and the perception of human experience. This is done by the descriptive-analytical method.

During these two decades after the revolution (1357) we have witnessed the application of four fundamental concepts in the scientific literary in Iran, such as: “Islamicization of the science”, “Quran-based Human Sciences”, “Quran-based Systematization” and “Quran-based theorization”. Firstly application of “Quran-based Systematization” in the document of charter of development of Quranic culture of the country has to some extent propagated the use of this concept. Secondly “Quran-based theorization” is also mentioned in the scientific community and some of the strategic documents, since Systematization is dependent on the theorization. The spread of these concepts, shows the rise for scientific revolution in the human sciences. The significant issue on the mind of those who emphasize on functionalization of these concepts is the failure of philosophical and doctrinal sciences in removing the obstacles faced by Islamic communities in achieving divine objectives. Some of the sages, scholars and researches inside or outside the country, have claimed their ideas on these concepts or have written them down. Among the questions raised in this regard are: the exact meaning of these concepts, the strategies for achieving them, the process by which these suggested strategies are fulfilled. The abstract nature of these concepts has made them to be considered as scientific objectives of the Islamic Revolution. These concepts are counted as general and absolute particular and each enjoys primacy to the other. This paper focuses on the four concepts mentioned and also the strategies and processes applied for their fulfilment. It also shows that Systematization and production of Quran-based human sciences and Islamicization of sciences, depend on Quran-based theorization. After almost four decades of examining and analyzing the fundamental concepts, we have reached the necessity of Quran-based theorization, while Sayyad Muhammad Baqir Sadr has long ago been one of the pioneers in this field, and has discussed theorization prior to everyone else. This means that we have not made use of his scientific findings and are still remained in the much earlier period.

The main purpose of this study is a comparative study of the position of Iranian teachers in the political Systematization of the Islamic Caliphate and the specialized administrative and organizational cadres before the revolution in Systematization in the first decade of the Islamic Republic of Iran. have been. The purpose of this article is to compare the two historical periods and their Systematization patterns to show how the continuation of the political tradition can maintain the administrative-bureaucratic structures of society or cause functional disorders in society by interrupting political traditions and institutions. The approach of the article is historical-comparative and the documentary method is used to collect data. The article concludes that the process of state-building after the revolutionary developments required some structural continuities that were not possible in their absence. On this basis, the establishment of a new political order was not possible except by applying the political experience of specialized cadres of institutions and organizations of the modern government, which could be used with the insight and careful consideration of the intellectuals of the revolution, including Imam Khomeini. Undoubtedly, in the absence of such a possibility, the process of developing political order in post-revolutionary Iran would be flawed and would probably create unexpected and unresolved crises.

Among the most important Jewish encounters with other cultures and civilizations, the encounter with Islamic culture was, in our view, the most important. This encounter was in some aspects like their encounter with the ancient civilization, but the impacts were more valuable and constructive. Under Islamic rule, the Jews not only had a sense of security but also enjoyed a relatively satisfactory freedom of thought and religion. Their encounter with Islamic theology was more through their acquaintance with Mu'tazilite theology, which emerged at the beginning of the eighth century, and it was this encounter that resulted in theological and philosophical Systematization in Jewish thought.The impacts of Mu'tazilite theology on Jewish theological thought can be found in three areas: (1) content-oriented impacts, (2) methodological impacts, and (3) Systematization of theology and philosophy.

Systematization and the necessity of doing it as one of the multiple steps of the process of the Islamic Revolution in order to achieve Islamic civilization, is not a project that can be fulfilled through a certain argument and documents in a specific course of time. Rather, it is a process that requires fundamental steps to be taken, and of course, in each step, an autonomous view must be expressed so that, in the end, Systematization can be achieved as a result of taking these steps. Regardless of whether the Islamic system is foundational and requires Systematization or whether the system is exploratory, in the process of Systematization, the system should be defined at the stage of imaginary principles and its relationship with concepts such as model, organization and institution should be considered. Systematization based on principles must be considered and its components and pillars taken into account. The method of establishing or discovering the system must be acquired, the external model of the system created, and the appropriate resources considered. Naturally, while enumerating the characteristics of the ideal system, by determining some criteria, it should be evaluated, and by distinguishing between macro-systems, inter-systems and micro-systems, based on the Islamic system, intermediate and partial systems, and the relationship between them should also be taken into account and the means of realization as well as objectivity of the system should be considered. Of course, the political system under the category of jurisprudence of the political system will normally be organized and realized by making decision about these steps. This current study, through a methodology based on Muzaf philosophy, with a second-degree look at the issues of Systematization, while believing in the possibility of Islamic Systematization, will examine three processes for its realization.

The problem with research on al-Ghazali’s works is that one can observe some inconsistency in his utterances. As an example, al-Ghazali’s remarks on ‘reason’ are among those cases. The present writing is going to give the uses of ‘reason’ a logical framework in terms of ontological, psychological, and epistemological applications. To understand al-Ghazali’s main intention, one should perform a thorough investigation into his works so as to find the general spirit dominating them. Here we can consider two meanings of reason used by al-Ghazali: the particular sense is ‘discursive reason’; another meaning is ‘the whole stage of humanity’ in knowing. Reason in the latter meaning consists of different manifestations including the level of reasoning to the prophetic level of knowledge. Such a point is one of the basic principles in al-Ghazali’s system of thought.

This essay deals with the "Systematization" in the interpretive thought of the Supreme Leader of the Islamic Revolution, Ayatollah Khamenei, which is one of the pillars of the "Doctrine of Expectation" in his view. In his interpretive view, the prophets' way of realizing the goal of religion, is not preaching and drawing, or offering a school of thought or philosophy. Why so they are the method of individual education and cannot fit the purpose of the prophets that is the cultivation of all humanity. In the view of the Revolutionary Leader, using an extensive and comprehensive look at the commentary, which is the product of the social view of the Holy Qur'an, the Prophets' method is to create a suitable environment for the cultivation of humans, which can greatly improve humanity and fulfill the purpose of religion.This environment is provided by creating the platforms, systems, institutions, mechanisms and laws and regulations necessary in the vast arenas of society. The process that creates this environment in these areas is "Systematization". The verse 25 of Surah Hadid (57) and verse 157 of Surah A'raf (7) are evidence of the theory in the interpretation of the Supreme Leader of the Revolution. As well as verses from the Surah Hajj (22), which introduce setting up prayers, pay zakat, commanding good snakes and preventing wrongdoing, as system maker affairs.

Political systems, based on their existential philosophy and through governmental structures, seek to achieve the objectives that form their basis and substance. Since each government has its own goals and the systems, and structures also fulfill the objectives, political systems should look for arrangements to achieve these ultimate goals. This article seeks to investigate the relationship between structure and substance in Islamic governance. The author examines the interactive effects of these two which involve studying the effect of governmental structures on the system basis and the objectives as well as the impact of substance and objectives on political and governmental structures. Firstly, the types of structures in Islamic systems are analyzed using the descriptive-analytic research method and then, the probable relationship of each one, as well as the impacts and susceptibility of them, are examined. In the governments that originated from the divine will, especially Islam, it is conceivable that there are two types of structure: Institutive and Approved. The Approved Structure itself can be divided into two types: Imported structure, assuming no structural effect and Amended structure assuming the minimal and procedural effects of the structure. Conversely, the Institutive Structure emphasizes on maximum and substantive impact of the structure.

Systematization and systematic view of various phenomena in the field of management has become a paradigm for theorizing thinkers, and in line with this paradigm, efforts to integrate humanities and Islamic sciences, especially in the field of management around the concept of Systematization, has reached its peak. Therefore, the purpose of this article is to conduct an analytical study of the organizational Systematization model based on Islamic rituals using narrative sources. In order to fulfill this goal, a mixed research method (qualitative-qualitative-quantitative) was used. In the first stage, based on the method of signification research, 232 meanings were extracted from the hadiths of the Book of Sufficient Subjects. Then, in the second stage, by content analysis, the output of the previous stage was examined and 90 organizing themes were formed. Then, eight comprehensive themes were obtained as the output of this stage, which are considered as the dimensions of the organizational Systematization model based on religious rites. The eight mentioned dimensions that are the results of the present research are: central signifier (first dimension), coordination with the system of creation / legislation (second dimension), system end (third dimension), principles of the system (fourth dimension), basic mechanisms (fifth dimension) ), Objectivity and mechanism of propaganda and announcement of the system (sixth dimension), mechanism of system dynamics (seventh dimension), trustee of the system (eighth dimension). Finally, in the third stage, the relationship between the components of these eight dimensions was determined using interpretive structural analysis (ISM) method.