Modern (theoretical) physics seems to be in deep crisis today as many of its core aspects are not empirically well-confirmed. Heated exchanges among physicists on the scientific status of physical theories with little or, at best, a tenuous connection to possible experimental tests is highly visible in the popular scientific literature. Some physicists (e.g., Carroll 2014, 2019; Ijjas et al., 2017) argue that science must discard empirical testability as one of its defining properties and the highly explanatory theories of present-day physics should be exempted from experimental testing, while others (e.g., Ellis & Silk 2014) spot in these arguments (for softening the testability or falsifiability requirement for modern physics) a dangerous tendency to undermine science. The philosopher of science who naturally draws most attention in these current debates is Karl Popper (1902-1994). His views, however, are often misrepresented in these debates. The prime objective of this paper is to explain how a more enlightened perspective on the ongoing debates can be obtained by a careful scrutiny of the Popperian criterion of falsifiability. As a first step in achieving this objective we will analyze the two major (conceptual) failures on which the current controversies rest. Our next step will be examining the controversial string theory to see whether the criteria of falsifiability is a ‘blunt instrument’ for determining its scientific status.

One of the most important challenges of common economics that makes accurate forecasting of economic phenomena difficult is the lack of consideration of spiritual and metamaterial factors that influence in the form of divine Laws, But is it possible to achieve such a goal in Islamic economics, which includes divine Laws? In response to the above question, the authors have reached the following results by applying the descriptive analytical method: A) The double acceptance of the principle of forecasting and realism is raised in mainstream economics, Therefore, by accepting the principle of realism, some do not consider prediction as one of the goals of this scienceb) In Islamic economics, although forecasting is not the focus of discussion, But along with explaining the reality, it is accepted longitudinally. C) The challenges ahead for those who accept prediction as the goal of science, ultimately prove its difficulty, not its impossibility. This problem in Islamic economics is double, not impossible, due to the element of divine science and expediency. d) A case study in economics and the analysis of Laws such as Barakat and Atraf, which express the logical relationship between condition and punishment, did not contradict the findings of this research.

Background and Aim: Registration issues in courts and tribunals are one of the legal issues of the contemporary era. The present study deals with the new prevention of registration crimes with respect to convergence with criminal-economic policy in the light of Islamic jurisprudence and law. Materials and Methods: In the present study, the method of qualitative content analysis has been used and the information has been collected through documentary and library methods. Ethical considerations: The present study is based on ethical principles, including the careful and scientific use of research resources. Results: Convergence of criminal policy and law drafting in the field of combating registration crimes requires accreditation of official documents, establishing law and order in the field of official documents, prioritizing official documents over ordinary, electronic notaries, and establishing awareness of Laws, instead of appeasement and the fact that different people are not aware of the law, is an important part of coping strategies in the field of registration. Conclusion: Synergy of criminal policy measures with new methods of prevention, granting the role of prevention to those in charge of criminal policy, convergence of criminal policy with preventive measures in the stages of inspection and crime detection and support of criminal policy of prevention measures based on electronic registration of new methods of prevention Are considered a crime.

One of the main ways to introduce new knowledge into any language is by translating works from other languages. However, introducing culture and knowledge through translation should be considered a more complex process than merely translating works. Adaptation and localization are necessary to achieve the optimal introduction of new knowledge into any culture. The greater the level of mastery of the translator and importer of new knowledge over the desired knowledge and the target language, the better the transfer result will be. Accompanying mastery over new knowledge and the source and target languages ​​leads to more accurate compilation and optimal knowledge transfer into the target language. The higher the quality of the cultural transfer process, the more attractive the new knowledge will be to the people of society so that its impact can be seen over time and with the criterion of the permanence of knowledge among the people. Mohammad Ali Foroughi is a comprehensive figure who, in addition to political positions, is considered among contemporaries in translating modern knowledge. Among the scientific works that Foroughi translated and transmitted to the Iranian people, we can mention the eloquent works whose translation was the beginning of several modern sciences in Iran. The first of these sciences is Western philosophy, the second is classical economics, and the third is fundamental law. Foroughi introduced these sciences to Iranians for the first time by utilizing the art of translation and combining it with the writing and compilation of scientific works. The arrival of these new fields was accompanied by subtleties that guaranteed the continuation of this new field of consciousness among Iranians. In this article, considering the text of Foroughi's works and the historical and social considerations of his time, the rhetorical subtleties of the compilation and translation of these works are discussed.

To begin with, this article takes a brief look at the western concept of economy and how it developed then, it examines the debates and disputes among the economists on the distinction between positive as well as normative economics since its development and in this regard it gives a special emphasis to the role of values and value principles.After that the concept of economy in Islamic texts has been dealt with and it has been concluded that concepts such as scarcity, choice, and scarce resources management which underlie the current definitions of economics can be inferred from them.With regard to Shahid Sadr’s view that there is a distinction between the economics and an economic school of thought and that Islam has an economic school of thought rather than economics, it reflects the same futile distinction between normative and positive. Acknowledging the difference between a school of thought and a science, the article concludes that the economic school of Islam can and should orient the economics and Muslem economists and provide them with the necessary guidelines.

In the present age, it is the age of economic crises and challenges to moral values. Today, with many moral schools, we are faced with the dos and don’ ts of economic activities. On the one hand, the Islamic society needs a dynamic and developed economy, and on the other hand, it needs to consolidate and strengthen moral values in order to bring worldly and otherworldly happiness to people by making their activities healthier and countering economic corruption. The key question that has been dealt with in a descriptive-analytical way is what the moral school is in Islamic economics and conventional economics. The results of the study in this paper show that in the ethical school of conventional economics, the human goal of all activities is to avoid suffering or to attain material pleasure. However, the ethical school in Islamic economics attaches great importance to spirituality and considers the attention to materials to be legitimate to the extent that it does not hinder the spiritual growth and happiness of human beings.