Introduction: The ethical dimensions of agriculture need to be explored, distinguishing between ethics in agriculture and ethics of agriculture. Ethics in agriculture is traditionally based on abstract moral theory, formulated through logical reasoning, but often found inadequate to address the complex ethical challenges within agriculture due to its abstract nature and lack of practical visibility. Conversely, ethics of agriculture is approached within a context-specific framework derived from the research topic with the aim of providing more tailored solutions. Materials and Methods: A comprehensive review of the relevant literature is conducted, using a descriptive-analytical approach to provide a conceptual framework for understanding agricultural ethics. Conclusion: The article highlights the critical need for a comprehensive ethical framework to address the multifaceted ethical challenges in the agricultural sector. The importance of analyzing and resolving ethical dilemmas at all stages of agriculture is underscored in order to align practices with human ideals and to ensure ethical decision-making by stakeholders involved in agriculture.

Due to the importance of the "type of orientation of the educational system" and the "components used in the design of its educational models" in terms of compliance with authentic religious criteria and the fulfillment of the goals of this intellectual system, the present research is based on the above-mentioned goal and using the "analytical-interpretative" method, has collected and presented Mohammad Ghazali's educational system as a purely religious system. The findings indicate that in the section of educational foundations, emphasis on the inherent and divine dignity as well as the spiritual and soul dimension of human existence, God's centrality and activeness in the world, the existence of two dimensions of matter and heaven in the universe, Focus on the conditions that create the behavior rather than the behavior itself, opposition to the eradication of instincts from human existence, and also the explanation of the possibility and method of acquiring knowledge, the ultimate goal of ethical conduct, the manner of moral judgment and motivation, methods of acquiring moral virtues, the role of reason and will in shaping human behavior, and the criterion and goal of moderation of powers based on religious injunctions, constitute Ghazali's most important beliefs in this field. In the field of educational principles, Ghazali's explanatory principles have a five-faceted structure, which includes "the possibility of education", "the bases of education", "the requirements and necessities of education", "the preparations during education" and "the content and substance of education". These principles explain his beliefs in this field through eighteen educational principles. Ghazali also bases his educational system on three pillars: soul, ethics and knowledge. Based on these pillars, he organizes the relationships between teachers, students, and parents, curriculum, stages of education, and methods of education.

The objective of this research is to explain the distinction between Islamic administrative governance and the governance commonly referred to in public administration theories. Essentially, there are three paradigms or theories in the field of public administration, the newest of which is "governance." Governance involves the participation of the government with the private sector and civil society in managing society. "Good governance" is infused with the values of broad participation in society, effectiveness, efficiency, economy, transparency, accountability, justice, and responsiveness to the needs of all people. The question is whether Islamic administrative governance is the same as the commonly referred governance (government participation with the private sector and civil society). The research methodology is analytical and inferential, focusing on Islamic texts and a doctrinal strategy. This method is essentially traditional Islamic jurisprudence (ijtihad). The primary source is Nahj al-Balāgha, especially Letter 53 of Imam Ali, known as the Covenant of Mālik al-Ashtar. In addition to ijtihad in deriving propositions, thematic analysis is also used. In this process, all derived data or propositions are considered basic themes. Subsequently, the organizing and encompassing themes (fundamental elements of governance) are identified. In the next step, the propositions are classified into two categories: fundamentals and principles, according to their nature. The findings indicate that Islamic administrative governance possesses fundamentals and principles that distinguish it from conventional governance. These fundamentals and principles are related to the main elements of the administrative system: management, managers, people, rationality, and family. Together, they form the structure of Islamic administrative governance. In this structure, the participation of the government and the people in administration is a given; however, the people are not necessarily limited to the private sector. The fundamentals related to management and managers emphasize the necessity of competence, merit-based selection, and performance evaluation of managers, giving a central role to managers rather than structures. Additionally, the fundamentals and principles related to the people highlight their significant and central role in governance. The overall fundamentals and principles indicate that while people must be cared for, their serious role in governance is also considered. In this view, people are not clients, customers, or citizens (as they are in the theory of governance); rather, they are subjects. Furthermore, the fundamentals and principles related to rationality make governance defensible and align it with Islamic values, making it reasonable and logical. The final influential element in administrative governance is the family. The fundamentals and principles related to the family require governance to consider the needs of the family and establish the administrative system based on family stability. Moreover, in Islamic administrative governance, the criterion of growth is preferred over the economic criterion governing Western governance (efficiency). The policy-making approach in Islamic administrative governance is also different from its counterparts, and most importantly, the goal of conventional governance is material and economic development, while the goal of Islamic administrative governance goes beyond material development, with its governance elements being richer than those of conventional or good governance. Consequently, Islamic administrative governance is entirely distinct from the theory of conventional governance.

The ethics of belief deals with the moral norms governing the belief and maintenance of mental beliefs. Inferring a jurisprudential ruling is one of the jurisprudence's optional mental actions in the field of believing and maintaining jurisprudential beliefs (rulings). According to the ethics of belief, there are moral requirements to believe in a binding ruling and jurisprudential situation. But what are the requirements and moral principles governing belief in jurisprudence as a voluntary mental process? So far, there has been no discussion with this title and issue about jurisprudential beliefs. In this article, an attempt has been made to capture and introduce several views and general theories about the ethics of jurisprudential beliefs from jurisprudential discussions. Three general views about the ethics of jurisprudential belief can be used from the words of jurists; 1. The virtue-oriented approach emphasizes on the sanctity of ijtihad and considers an inference to be moral and correct, which is in accordance with moral virtues, 2. The duty-oriented approach on the way of human relationship with God, which is in the way of a slave and a conventional master or beyond that (theory of obedience) ) emphasizes and explains the general norm of the ethics of jurisprudence based on this, 3. The last approach is also consequentialist and emphasizes the goals of jurisprudence in setting the general norm of the ethics of jurisprudence.

Tawhidic governance, as a system based on ethical values and religious beliefs, seeks to establish justice, human rights, and ethical values by adhering to the principles of monotheism and religious foundations. In this research, using a descriptive-analytical method and data-driven techniques, the foundations and principles of tawhidic governance in the Quran are examined. The main objective of this article is to explore the fundamental role of these foundations in shaping a tawhidic and justice-oriented social system and to analyze their significance in achieving social balance and justice. This study analyzes these principles with a focus on four philosophical, anthropological, sociological, and epistemological bases. Among these principles are monotheism, rejection of taghut (false deities), guidance, divine assistance, popular sovereignty, human nature, divine vicegerency, dignity, wisdom, rationality, belief in divine traditions, and justice. The results indicate that a precise understanding of these principles facilitates the governance process and, by adhering to tawhidic principles, the possibility of attaining happiness in both this world and the Hereafter, the ultimate goal of tawhidic governance, exists.

The most important principles and foundations of Imam Khomeini's (PBUH) management model is explained under a comprehensive Islamic model as a new school of thought in political management which includes: planning, decision-making, organization, leadership, control and supervision.Although its elements are similar to the elements of other management model, each of its elements is inherently different from other models and has innovations such as a comprehensive look and goal setting in planning applying a divine-intellectual model in decision-making, organization of system based on Welayate Faqih, super-charismatic leadership which are among the most important indices of Imam Khomeini's (PBUH) political management model.

This paper uses a set of consistent and coherent Islamic Axioms in a systematic approach to derive the general principles of Islamic monetary system. It is obvious that these principles are just theoretical and will change and evolve over the time. Using this method, we introduced three criteria; efficiency equity and mutual consent as the comparative Islamic measures and also derived four fundamental bases of Islamic monetary system in an Islamic framework of contracts given the fair market conditions as following:1. Money value is a measurement of social equity;2. Money value roots in transactions in goods and services market;3. Possibility of assignment of shadow price for money and cash capital;4. Mutual consent in economic and financial behaviors.

Diplomacy and negotiation are considered key instruments for achieving national interests and strategic objectives of states in the contemporary era. Islam, as a comprehensive system of life, has provided specific frameworks and principles for international interactions. Utilizing a descriptive-analytical method and relying on documentary and historical sources, this research elucidates the theoretical foundations and practical principles of Islamic diplomacy. The primary research question is: What are the requisites of an Islamic character for foreign relations and international negotiations within the political discourse of Islam? The findings indicate that Islamic diplomacy is founded upon fundamental principles, which include: the principle of Negation of Domination (Nafi al-Sabil), the primacy of peace-seeking, observance of mutual respect, consolidation of the status of the Islamic governance, weakening the front of enemies, optimal utilization of power components (hard and soft), leveraging post-agreement opportunities, strategic flexibility in negotiation, preliminary dialogues for confidence-building, defining responsibilities centered on justice and equity, and emphasis on absolute adherence to commitments. These principles, extracted through the analysis of the Prophetic tradition (Sira) and Quranic teachings, can serve as an effective, ethical, and strategic model for the foreign policy of Islamic countries in the present era, providing an independent framework distinct from dominant Western paradigms.

Today in the world, Museums have external and internal roles in development. Museums are considered as effective institutions for international collaboration and cooperation, and they play an important role within a country in the development of education, creative skills, and cultural self-confidence. Global experiences show that museums have been effective instruments in promoting cultural knowledge in community, based on cultural heritage. They have been effective in cultural entrepreneurship as well. Museum studies and museum curatorship knowledge are considered as the basic and specialized education in the teaching of cultural heritage. Despite the importance of the museum and the great potential of the museum in Iran, this country is faced with poor professional, conceptual, and operational framework of the museum knowledge. Publication of the book entitled "Museum Studies” has partly filled this gap and created an opportunity for those interested in this field of study. Although the book has scientifical and content-based criticisms, it is regarded as one of the pioneers in the field of museum studies, so it is worthwhile and valuable. In this paper, the present book is mainly reviewed and criticized, along with some an. The authors of the book can apply the suggestions if they find them useful.