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.

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.

Introduction In any case, we are talking about SUFISM and the heritage of this nation, which, as an all-encompassing intellectual system, has taken root in the parts and essences of our Iranian culture, despite all these transformations, and is considered an inseparable part of our thought and culture. In a way that is tied in ups and downs, in sadness and happiness, in failure and victory, in hope and despair, in love and hate, and in our minds and language. And in our opinion, the idea of Iranian culture is not without this element of the path. So trying to know SUFISM will be trying to know Iranians and maybe it was on this basis that many researchers have debated and criticized SUFISM in the present day and will undoubtedly continue to do so. Anyway, this SUFISM and mysticism has had many friends and enemies throughout its long history and of course it will have,But this legacy, what it does not have, is a critique of the Sufi legacy, or more difficult and important than that, the assessment of the truth-seeking scale of mysticism and the truth-telling level of mystics. In general, the opponents of SUFISM can be divided into two categories: a group of them have rejected the whole system of this intellectual system,Another group has considered some of the teachings of the Sufis to be derogatory from their principle or understanding regarding the relationship between man and God, man and man, man and the world, man and death, etc. Research method According to the ruling of the Prophet's family, it is necessary to pay attention to the words of Sufis and non-Sufis in order to get a clearer picture of SUFISM. Therefore, this research is based on a library study and a descriptive-analytical method. Discuss ​In-school criticism: This group has emerged among the Sufis themselves, and it would not be an exaggeration to say that the SUFISM movement is the result of this critical view of the rulers who consider themselves the undisputed and rightful heirs of the Prophet. The bad heirs who, thanks to the Prophet of Mercy, Muhammad (PBUH), indulged in luxury and plundered the lives and property of Muslims. Out-school criticism: From the time of the emergence of SUFISM, various ways of thinking were incompatible with it and were rejected and denied by them. Among these schools of thought, the jurists are considered to be the staunch opponents of SUFISM, and they spent all their time and sorrow in rejecting and denying them. Their belief is that there was no name or sign of them in the era of the Prophet (PBUH). Rather, the Prophet (PBUH) has forbidden seclusion with a slogan and has considered the religion of Islam to be the religion of jihad and effort. After the death of Prophet Muhammad due to the nation's deprivation of his spirituality and the deviation of the leadership of the ISLAMIC society, little by little incorrect thoughts and ideas spread among Muslims. which led to the emergence of some ascetics who went to extremes in asceticism and abandoning worldly possessions and avoiding people And gradually they created a ritual and customs for themselves and gave themselves the name Sufi and separated their way from the way of Muslims. Conclusion various and numerous works about the rejection and acceptance of Sufia has been written. Many of these works are written by Sufis (In-school) and non-Sufis (out-school). The point worth considering about these studies is that we are dealing with two types of studies: Thinkers and researchers who have no goal other than research and in fact impartially introduce the basics of various sects,And the other group has criticized it biasedly and out of ignorance.

To deal with the problem of knowledge of Khavaregh Adat (violating the supernatural laws and the discussion going around violating these natural laws have been one of the current), debates among the sufis. this matter has got it own specialty in the form of Karamat (miracles) in ISLAMIC mysticism and SUFISM. karamat has been one of the most complicated issues among all the other various problems appeared in ISLAMIC mysticism and in other works related to authorities. Neglecting such an issus and having no perfect knowledge about it will make the authorities miracles converted, and it is easy to ignore these activities since they cannot be solved through the minds capacity. miracle will have a long discussion behind it, and without considering all its aspects and details, it is impossible to get access into a clear picture of it. one of these aspects which is the basic requirement needed to open the discussion of miracle is the different types of khavaregh adat. These types seem to be similar and identical in appearance, but what makes them different is their nature and the purpose of mentioning them. dedication of such a difference and distinction between nature and content has made no clear boundary among som of these instances. so dealing with the term of khavaregh adat and giving description about each of these types is one of the ways which help to draw boundaries among these different types. Furthermore, it seems that the main purpose of creating the issue of different types of khavaregh adat is to clarify the matter much better and to give much definition about miracles and to make distinction among its different types. in this article, an attempt has been made to discuss different forms of khavaregh adat in an orderly organized way and draw out the basic principles of each of the types.

The intense effort to inject, promote, and deepen the teachings of pure ISLAMIC mysticism is indispensable in all areas of society, and especially in the realm of principles of management. The purpose of this research is to design and validate the model of ISLAMIC mysticism management: firstly, to show this effect and secondly to save true ISLAMIC mysticism by modeling the perfect human being and completing the managers in Sadra’, ian circus, from negative isolation. This study uses an exploratory mixed-design study, and provides a baseline guide to library research and interviewing, based on the Q method, which links quantitative and qualitative data to the final stages of research. To design and validation of the expected model is followed. The model has seven main components: central justice, excellence, social improvement, effectiveness, efficiency, role model, orbital task, and the results indicate that the components of ISLAMIC mysticism management are directly or indirectly related to coefficients ranged from 0. 108 to 0. 384 with a significant effect on each other and the presented model is statistically confirmed with 95% confidence. Therefore, by utilizing the teachings of ISLAMIC mysticism in management, a divine and more effective manifestation can be presented which leads to the growth of organizations.

Most of the world’ s mystical schools strive to isolate the seekers and novices from the profane and mundane life and guide them to the real driving force of the world and the mysteries of the sacred world. Shamanism is one of these mystical schools that by its specific rituals and practices takes the seeker into a trance state and ecstatic unconsciousness, and through seeking help from the world of spirits and world of gods makes supernatural wonders take place. Shamanic rituals and customs bear a striking resemblance to ISLAMIC Sufi customs; to the extent that some even believe that ISLAMIC SUFISM was influenced by Shamanism. In this study, the authors investigate some of these similarities, including the states of trance and ecstatic unconsciousness, the importance of music and stomp, soul flight and ascension of the seeker, magical flight, mystical austerity, performing supernatural wonders, and the issue of rebirth.

The primary dignitaries in Sohrevardi dynasty came from Sohrevard, a small city located between Zanjan and Hamedan cities, and after immigrating to Baghdad with the motivation to involve in science education and refinement; this dynasty emerged during 5th century A. H. at the city, gradually gaining fame for SUFISM and science. The above mentioned dynasty lasted up to the early 9th century A. H. in Iraq and the Island where the descendants of the dynasty emerged. With the gradual spread of some of dignitaries throughout ISLAMIC territories, there were descendants of the dynasty seen in Iran, Egypt, Syria, Transoxiana, and specifically India. The sources used for lineage have not mentioned the whole descendants in general. As for the attributed lineage, we are slightly aware that they were later generations of Sheikh Shahabuddin Omar Sohrevardi (236 A. H. ). Thus, it can be stated that some of the Sheikh's descendants and the subsequent dynasty members could sustain their lineage up to the latest century or at least were aware of their descent; nevertheless, the likelihood of the fake descent making of some of the late descendants is possible largely. The paper tries to investigate the names of the members and their descendants after an introduction of the dynasty, and then draw their family tree on the basis of the existing resources, and finally reveal the names of those claiming their descent from Sheikh.