Knowing the components of economic education provides the dynamic background of education in this field. The aim of the current research is to investigate the indicators and components of the economic education curriculum. The approach of the current research is qualitative and its method is research synthesis. The research community is all the articles (211 articles) that have been presented from 1390 to 1401 AD and from 2010 to 2022 AD regarding economic education in curricula. The sample of the research is 32 articles, which were selected based on thematic monitoring, theoretical data saturation, and purposefully. The research data were collected from the qualitative analysis of the studied articles. By analyzing the data, the dimensions of vitality in the curriculum of the elementary school in 4 factors and 55 categories including the dimension of individual factors (including indicators and components related to personality characteristics); The dimension of culture and economic ethics (economic fields in the society); The dimension of economic concepts and knowledge (indices in economic education) and the dimension of collective and communication concepts (communication and interaction indicators in education) were classified. economic education is dependent on internal and external components in educational systems, which requires macro-planning in this field.

From a historical perspective, economic capitalism has always been entangled with crisis. A survey of crises such as D.S 1929 and 2008 crises demonstrates that this system is crisis generating. The interference of government in the market system which is offerd by Keynes is a temporary remedy and have not been able to solve the problems of economic crisis.From the very stant, Islam is against interest on loan. Such a practice will be able to vanish the cricis by prohibition of' Reba", Islam will operate the economy much more efficient than the capitalist system.

The islamic economics subject and its scope have been studied in this paper. Three theories arise in this field:1. The islamic economic subject like conventional economic is an economic phenomenon.2. Its subject is the economic behaviors of Muslirns in an islamic society.3. Its subject is the economic behaviors of peoples in an islamic society.It is believed in the third theory that the islamic economics is universal and contains public scientific laws that enables this science to explicate human behaviors apart from its believe and values.In this article we corner to this conclusion that it is impossible to get a universal economics. We can attribute economics to Islam in two ways:1- through subject 2- through epistemology and ontology.If the subject of a science is the behavior of Muslim people in. an islamic society, the result will be different even if the description and prediction method are as the same each other. It arises because the economic religion foundation of Islam, the Muslim intensive, ethics and islamic law are different from capitalism. We should attribute the methodology of this science to Islam if its subject were not the economic behavior of Muslim people in an islamic society.The economics methodology is based on ontology and epistemology of Capitalism that is different from the principle of Islam. If we can define a method based on epistemology and ontology in Islam and different from conventional economics then it can be asserted that islamic economics will be universal. islamic economics can describe, explicate and predict the matters in islamic and non-islamic societies via this method. But the different result will be the case when this method applies in islamic and non-islamic societies.

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.

Introduction Urban studies thinkers consider citizens' participation as one of the infrastructures for increasing in the capabilities of urban management. In order to citizens' participation to be meaningful and express the main concept of participation, it must be on a local scale and then reach the transnational arena. Neighborhoods, as the most fundamental elements of cities, have a special place in shaping and organizing the affairs of Tehran. With the establishment of the Pahlavi government and the effort to modernize Iran and the growth and increase in the population of cities, the traditional structures of urban life, including neighborhoods, underwent a transformation. The Law of City Associations was approved before the revolution, but it took many years to pay attention to neighborhood life again with the formation and implementation of the city's islamic councils in 1998. In recent years, the neighborhood has been defined as the center of concentration and connection of urban services - people and municipality - in the smallest structural area of Tehran municipality. This center was chosen in such a way that all the possible capacities of the municipality can be delegated to it, and at the same time, concrete and objective participation of the citizens was directed to it in all areas that can be participated in, and new and up-to-date functions were defined for it. New social theories consider women's participation in sustainable development processes to be essential, and since the field of women's activity is traditionally wider in the fields of family and neighborhood, the local administration has envisioned a special role for women in city affairs and implemented special programs to improve their quality of life. In an environmental approach, women have the ability to play a greater role as leaders or active participants in smaller communities such as urban neighborhoods. It can be said that women play an essential role in local social cohesion. This type of connection is especially necessary to achieve social planning and successful management in multicultural societies. Because experience has shown that women pay attention to the dimensions of the needs of all groups in society and are not limited to the views and desires of powerful and effective members of society and often seek to create bridges over social, cultural and racial divisions as well as incompatibilities in society. That society will lead to a better life. Research findings Based on this, the current research tries to investigate the effect of local women's participation in the programs of active organizations (Serai Mahlah) on improving their quality of life. Angeh, Homayun Shahr and Aqdasiye neighborhoods were introduced and selected as examples by the neighborhood management strategic headquarters because of their active role in this matter. In the current research, a survey method was used with the two goals of description and explanation. At the level of description, the goal is to provide information on the level of participation of women in the administration of neighborhood affairs, and at the level of explanation and analysis, the goal is to find the existence or non-existence of a relationship between independent and dependent variables. At the same time, it has been used to compile the theoretical foundations and review previous researches in a documentary (library) way. The statistical population of the research is made up of the women of Tehran's active neighborhoods in the field of participation in the administration of city affairs, and on this basis, two groups of active and inactive women were selected from among the women of these neighborhoods and investigated. In this research, the sample size is 240 tons, which was determined based on Cochran's formula, which is divided into two parts (124 active tons and 116 inactive tons). In the sampling method, there are two important reasons for choosing the neighborhood center, one is that the manager of the neighborhood is a woman, and the other is the introduction by the neighborhood management strategic headquarters as the most active centers in the neighborhoods of Tehran, which are Angeh, Homayoun Shahr, and Aqdasiyeh neighborhoods. Available sampling method was used to select local activists and random sampling method was used for inactive people. A questionnaire was used to collect information. After verifying its validity and reliability in the preliminary stages of the research, the questionnaire was used to collect the required data in the final stage. The results obtained from this research show that the existence of the neighborhood management institution shows that the participation of citizens is recognized as a necessity and need for collective life, and women are not excluded from this as citizens of the society. Sarai Mahalat is active as one of the sub-institutions of neighborhood management, and the use of the services provided in it can have a significant impact on improving the quality of life of women in various dimensions, and the officials are required to provide the necessary conditions to create the necessary infrastructure and facilities in this regard. On the other hand, they should create the necessary motivation in women in different ways so that they also become eager to participate in local affairs (various aspects), because compared to men, women devote more time to work inside and around the house (local area), so they have deeper experiences, knowledge and insight to build the environment around them. According to Arnstein and Hannah Arendt, if women can have an active participation in the administration of local affairs and not just a theatrical participation, they can actualize and realize their potential talents in various fields. It seems that if the participation of women at the local level has positive results (as the results of this research confirm this), it will lead to this fact that women are encouraged to participate at higher levels of society, which will facilitate the development of the country. Conclusions In the present study, the impact of the use of services provided in Sarai Mahalat on the quality of life of service users was investigated in different dimensions. At first, the presence or absence of a relationship was measured using Pearson's correlation coefficient, which confirmed the existence of a relationship between women's local participation and the improvement of their quality of life in different dimensions. In the following, the difference between the average scores of the group that used the services and the group that did not use the services was investigated using the T-test, and according to the obtained scores, the hypotheses of the research were confirmed. After that, two-dimensional tables were used to clarify the relationship between dependent and independent variables. The results of these tables show that the intensity of the relationship between local participation with the quality of life and physical health is greater than the intensity of its relationship with economic empowerment.

This paper tries to explicate the effect of islamic ethics, which is of normative ethics type, on the economic doctrine of Islam. The hypothesis here is that some of the ethical principles, which are the substructure of the ethical and jurisprudential decrees of economic deeds, constitute the principles of Islam’s economic doctrine, as well. This hypothesis is contrary to the one that uses Martyr Sadr’s words and suggests that the emotions and sentiments, which arise from the ethical principles, are regarded as the foundation of the principles of doctrine, or in his words, as the “fundamentals”. The difference between these two hypotheses is that if the ethical principles constitute the principles of the doctrine, then they directly make the foundation of the economic system, but if they constitute the foundations and pillars of the principles of the doctrine, then via the principles of the doctrine, they affect the economic system and have no direct effect on that. The method used for proving the hypothesis is the rational analysis method, and the scientific structure of the article is as follows: at first, the islamic ethics is defined and its difference with and its relation with the islamic jurisprudence and law are explicated.Then, the economic doctrine is defined, and rationally analyzing these two definitions, the hypothesis is proved. In the end, on the basis of the relation between islamic ethics and the economic doctrine of Islam, the method for inferring the ethical principles of Islam’s economic doctrine is explained.