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.

Before the Islamic revolution, theories of revolution for overthrowing the governments were focusing mostly on violent methods, while the Islamic revolution was base on unity of the people. The Islamic revolution of Iran as a civilizing revolution, besides introducing the cognition of Islam and its intellectual logics to natioans, was able to plan and introduce its roles and aims, considering features such as anti-colonialism, supporting the oppressed and self-reliance, against international peace. This revolution besides providing a meta-narrative and metadiscourse based on the ideas as justice, dependence and freedom which all rooted in ontological approach and Islamic beliefes and sprituality, was able to establish positive peace which infact means establishing a socio-human system. This system included the lack of use of force, individual liberty and social equality as three main features. The question arrises here is how can Islamic revolution expand positive peace? The hypothesis to be reviewd in this article is that the Islamic revolution due to its inherent characteristic, which will be reviewed later, would led to positive peace. Therefore by reviewing the main features of Islamic revolution and definition of positive peace the author is trying to prove the theory.

The signs of strengthening the roles of religion in international relations theory have become more clarified since the last decades of twentieth century. The reality of international relations has been affected by some agents with religious tendencies who are challenging the current situation; on the other hand in the theoretical aspect the mainstream of international relations are targeted by epistemological challenges which highlighting the weakness and inefficiency of rationalism, positivism and materialism in solving the issues of national relations. The relation between religion and international peace is one of the most important issues which must be studied in the theory of international relations. The main question of this article is what is the role of religion in creating international peace and security? And specifically how can Islamic norms help establishing international peace? As the answer the idea of using religion as factor for creating peace would be reviewed. In the end as a case study some of the peace-oriented norms will be pointed out. Theoretically this article is relying on a critical flow in international relations so it has critical views against positivism.

John Rawls model of “democratic peace” by recognizing “peoples” and distinguishing between the “democrat liberal”, “hierarchical nobles”, “Burdened”, “Benevolent Absolutism” societies and outlaw governments in international arena visualizes international justice in line of “reasonability” and not rationality in relations among the countries. This concept of justice puts aside universal moral foundation in favour of “political overlapping consensus”. Now the question is whether this model of democratic peace recognizes cultural diversity in international arena. The critical argument of the present paper is this model is trying to recognize this diversity with taking advantage of the concept of reasonable pluralism, but eventually it also leads to a dream of universal utopian image of the moral foundations necessary for well-ordered international community, in a way which can proceed to humanitarian intervention and just war against the detestable “other”. The finding of the study is that by certain modifications in “democratic peace model” we can consider it successful in recognition of cultural diversity. Therefore, on the basis of this modification democratic peace by offering a “minimal approach”, “conceptual essentialism” and “realistic-utopian view” neutralizes cultural radical relativism and universalistic liberalism in world policy making.

In the world today the violet actions of Takfiri groups, which are happening by the label of Islam led to important consequences. These consequences not only were the reason for spreading violence and massacres against innocents, caused Islamophobia and greater violence ever against Muslims in some western countries. Theoretically, an important unanswered question attracts the attention is the relation of these actions to Islamic thoughts. In other words the most important question arises about communicating others in the field of political and international thoughts of Islam is whether the fundamental element of Muslim relations with others is based upon war or peace. Answering this question can solve many problems of Muslims in communication with others around the globe. There are two theories from Muslim thinkers in order to answer this question; a group of thinkers based on different verses of Quran on Jihad believe in the essence of war in relation with others. This attitude is highly visible amongst Salafi-Takfirists, Wahhabi-Jihadists and some infamous groups such as al-Qaida and ISIS. In contrast with the previous attitude a group of Muslim thinkers not only criticize the previous beliefs, but also insist on the essence of peace in relation with others. To prove his claim, the latter group used verses of Quran in which peace is highlighted as a superior issue in relations. The aim of this article is to review the foundations and the fundamentals, specifically anthropological, theological, mystical and juridical fundamentals of the second attitude. The main question this article wants to answer is: what are the theoretical foundations to prioritize peace in international relations based on Islamic political thoughts? The author used analytical and document-based approaches to answer this question.

SUBJECT AND OBJECTIVES: One of the main contemporary issues worldwide is to achieve sustainable peace wherein people of different cultures are at peace with one another. In such a situation, it is expected that Islam, as the last and perfect divine religion, will provide solutions for various issues and problems that are in the way of human life, and this article was written with this purpose. METHOD AND FINDING: In this qualitative research, which is a type of exploratory study, the religion of Islam strives not only to correct the apparent behavior of human beings towards each other,but also looks at the problem at its core and provides a solution for them. In other words, the model lays the foundation for Islamic culture that manifests peaceful coexistence in human action and is in line with the ultimate human goal. The Islamic model of peaceful coexistence among human beings uses the traditional categorization of Islamic teachings of theology (worldview), jurisprudential (the dos and don'ts), and ethics (the paramount of human potentials), that these elements are interconnected. In such a way that the model firstly refines the self and then the society. CONCLUSION: The results show that the Islamic model has the ability to lay the foundations of peaceful coexistence among human beings.

One of the valuable norms from the point of view of the holy Shari’ a, which can be extended to the international level, is peace. The phenomenon of peace becomes even more important in times of conflict, especially at the national and international levels. The main question in this research is; what is the model of the phenomenon of peace in the religious thought? In answering this question, the purpose of this article is to provide a model for peace with an emphasis on the religious thought. In order to achieve this goal, the grounded theory (GT) method has been used. In this way, a model of the phenomenon of peace, its causes, strategies and results have been illustrated. The findings delineated that the most important causal factors in the phenomenon of peace are: communication and interaction, safety and security, forgiveness, willingness of both parties, faithfulness to the covenant, friendship and social adjustment. The underlying factors are: research, faith, divine grace and mercy, steadfastness and firmness, avoidance of the temptations of Satan, avoidance of war and bloodshed. The most important mediating factors are: the presence of an arbitrator, observance of rights, providing refuge, justice, avoidance of accusations, and the offer of true peace. Additionally, its most important strategies have been: fighting the oppressor with the intention of returning to the truth, the virtue of using lies that are beneficial in solving matters, pursuing peace, good advice, fighting the aggressors to make peace, honorable peace and invitation. The results of this research can lead to the conceptual development of the phenomenon of peace and the development of theories in this regard. Apart from that, it should be used at the strategic levels of foreign policy and by the intellectuals in the field of international relations and intellectuals in the social fields.

After the fall of Saddam, the seminary of Najaf Ashraf, was able to start a new life. In the meantime, the role of Ayatollah Sistani, in this period has been very prominent. The most important components of his personality based on the principle of Islam are: paying attention to the facts and striving to ensure the peace, security and interests of Iraq. Now, considering his prominent religious figure in the Islamic world and the Shiite authority of Ayatollah Sistani, the question in this study is how to analysis his strategic successes by avoiding politics in the equations of power inside Iraq? To answer this question, scholars have used the theory of Islamic realism and have come to the conclusion that: Ayatollah Sistani had achieved an effective and purposeful combination of Islamic principles and international norms that allowed him to establish and strengthen peace in Iraq, through limited and definite cooperation with foreign forces.

Islam, various verses of the Holy Quran, Muslim scholars and jurists, peace, relationships, communities and nations as well as the originality and attention are highlighted. According to Islamic Sharia direct impact on the formation of the Islamic Republic of Iran and the drafting of the constitution and the principles of foreign policy, as can be seen during more than three decades of the Islamic Republic, our relations with other nations of the world behaves somewhat Peace violence and peace in Islam is based on mutual respect and authenticity, and shortage of foreign policy, the main attention is clear and obvious. Always two different approaches towards peace in the international community during this period offered by the government is one acceptable and the other has been ignored.