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 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.

Islamic Revolution achieved victory when people's tendency toward accepting colonialism had faded away. This event happened in a cultural atmosphere which was prepared by three contemporary Shiite revivers namely Imam Khomeini (welayate faqih) allame Amini (welayat) and allame Tabataba'e (Quranic sciences). This circle along with The circle of taqrib [bringing Islamic denominations closer to each oTher] formed The main culture of Islamic Revolution of Iran. From The viewpoint of cultural pathology of Islamic Revolution, since 1990s extensive efforts have been conducted to eradicate allame Amini's, allame Tabataba'e and Imam Khomeini's works by Islamic Revolution's opponents. Islamic Revolution of Iran moves in The right direction as long as it has not distanced from this rich cultural basis and it should add to its richness.

Imam Khomeini, The leader of The Islamic Revolution in pointing to The important events of contemporary history of Iran i.e coming togeTher of The shi'a clergies & Safavid state, Tobacco uprising, Constitutional Revolution, Reza shah era, Movement of Nationalization of oil industry, 15th khordad uprising (1963) and so on - has noticed to The actual and positive role of The clergies in maintaining The independence of The country and Their endeavor for entering Islam to social and political fields from one hand and The lessons that we must learn from The events of contemporary history of Iran on The oTher hand.

Universal slogans and transnational ideals from Great Revolutions such as The French Revolution and The Islamic Revolution of Iran embody The achievement of The desired situation that human societies have always wanted to achieve. Undoubtedly, The roots of human ideals can be found in The ideology of These Revolutions, which expresses liberation from The existing bottlenecks. The purpose of this article is to make a comparative study of The ideologies of The French Revolution and The Islamic Revolution of Iran from The perspective of liberation in order to examine and evaluate Their differences, similarities and achievements. The present research has addressed The main question that The aforementioned Revolutions, based on which of The ideological schools, have defined for Themselves a kind of global mission regarding The liberation of human beings from The existing unfavorable situation? Attention has also been paid to These questions, what reflections and achievements have The liberating Themes and ideas in The ideological foundations of The French and Iranian Revolutions had? And in what basic aspects are They similar and different from each oTher? The hypoThesis is that The French Revolution, influenced by The ideas of The Enlightenment and The Islamic Revolution of Iran, with The emphasis on religious teachings, formed Their ideologies on a global scale and succeeded in implementing some of The ideals and goals of Their Revolution.

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.