جستجوی مقالات مرتبط با کلیدواژه « islam » در نشریات گروه « علوم انسانی »

The event of Karbala and Ashura have been among the main elements that have inspired certain Orientalists to study them. Some of them regard Ashura as a major factor for manifestation of Shiism in the world. Some of them may come up with good understanding of Ashura based on Shii sources. Yet, those who draw upon non-Shii works have made big mistakes in understanding and appreciating Ashura.

Excommunication of Muslims has been a significant religious and social issue within the Islamic community from the early Islamic period to the present, prompting numerous scholars to seek solutions. One such scholar, Muḥammad al-Ghazālī, addressed this problem in his fifth-century AH work, Fayṣal al-tafriqa bayn al-Islam wa-l-zandaqa (The Distinction Between Islam and Unbelief). This article aims to analyze and clarify various aspects of al-Ghazālī’s proposed solutions to the issue of excommunication. The primary focus is on al-Ghazālī’s solutions and their effectiveness. Utilizing the bibliographical method, this article describes and analyzes al-Ghazālī’s book, classifying and critiquing his ideas and their impact on preventing excommunication. The findings indicate that al-Ghazālī distinguishes between "disagreement within religion" and "disagreement with religion" through his explanation of the law of interpretation. He argues that speculative or inferential statements that do not contradict the Prophet’s teachings do not equate to unbelief (kufr) or warrant excommunication. While al-Ghazālī considers certain Islamic denominations to be erroneous or heretical, he maintains that they remain within the bounds of Islam and should not be excommunicated. However, al-Ghazālī does advocate for the excommunication of philosophers, arguing that their ideas contradict the Prophet’s teachings. He appears to prioritize reason over textual evidence to safeguard the status of reason. As an Ashʿarite theologian, he values transmitted evidence in demonstrative proofs and regards syllogisms lacking such content as non-demonstrative, which is a key factor in his decision to excommunicate philosophers..

The political education of children in Islam is considered a subset of educational matters. Various schools of thought have seriously addressed this issue. However, a prevailing misconception among some Islamic currents and the general beliefs of the faithful regarding the political education of children is that it is merely aligned with political factions. While there is no conflict with healthy political activity, the objective is to expand and perpetuate the celestial nature of society in accordance with the tenets of Islamic law through the foundational structure of society, namely the family. Therefore, it is necessary to correct the public perspective. This study aims to answer whether political education within the family is necessary and whether Islam endorses its necessity. To address this question, a descriptive-analytical method was used to examine the theoretical background of the topic in the traditions of both Islamic and non-Islamic rationalists, as well as the religious justifications for the necessity of the topic. The results indicate that political education within the family involves nurturing the social and political dimensions of the family, which has two approaches: The first approach is nurturing in line with the source of duty, encompassing God, human needs, and societal needs. The second approach involves nurturing within the realm of education, encompassing all possible methods and examples in the field of education. All definitions agree that the subject of societal education, particularly of children, is realized through various factors, including the family, governance, and society, with leadership by divine laws or government, executed by parents, particularly the father. To achieve this crucial task, it is necessary to address various aspects, including the prerequisites for political education, the requirements of political education, the mechanisms of political education, and the outcomes of political education.

According to the verses of the Holy Qur'an, humans are equal and the criterion of their superiority is piety, not gender and financial conditions, based on this, because in the religion of Islam, the burden of family responsibility and economy is placed on the man, his dowry is more than that of a woman. However, with the passage of time and changing societies, the roles of men and women have been accompanied by changes. In our society, there are women who bear the economic burden of the family alone and are idols in war with every problem. For this reason, since the female heads of the family, in addition to the role of wife and mother, are obliged to fulfill the economic needs of the family, it seems that their dowry should be equal to that of men. The aim of this research will be to re-examine the dowry of female heads of the household with an emphasis on Quranic verses. This research examines the concept and nature of dowry in the law of Iran and Iraq, because the law of dowry is obsolete in Turkey. According to the acceptance of some verses and opinions of eminent authorities, the best view about the nature of dowry is its duality and hybrid theory, which responds to challenges such as the possibility of claiming damages in excess of dowry. Also, if the dowry is sufficient, it will not be possible to demand more than the dowry. In case of damage that exceeds the amount of payment, damages can be claimed by referring to the rules of civil liability. Finally, the position of Iran and Iraq regarding the nature of dowry in Islamic penal laws shows the choice of criminal and punitive nature of dowry.

With the spread of Islam and then the acceptance of the Shia religion in Iran, some of the previous behaviors and customs that did not match the cultural structure and Islamic principles of the Shia religion were gradually discarded; But a number of them, such as rituals related to marriage, mourning, pilgrimage, childbirth, etc., which are not opposed to the social concepts and Islamic culture, have gradually been mixed with the elements of Islamic culture with changes in form and meaning. found religious; This article, which is written in a descriptive-analytical way, aims to examine some of the most important rituals and ideas of ancient Iran, which gained a religious character after the introduction and institutionalization of Islam in Iran, and continue to exist until the present time. have continued to analyze in order to gain more knowledge about Iran's cultural background from this passer-by.

One of the prominent aspects of humanitarian law in international armed conflicts, which has more enforcement power than other related regulations, is the rules governing the treatment of prisoners of war. Considering the important and valuable position of the mentioned rules, nowadays many of them are considered as general rules, the violation of which is considered an international crime and criminal responsibility will follow for the wrongdoers in any position and position. This research seeks to answer the question whether Islamic law also includes the observance of the rights of prisoners of war or whether the rules of international law are more progressive in this regard. Based on this, there have been many provisions of contemporary humanitarian law in the texts and doctrines of Islam for more than fourteen centuries. Therefore, according to the principles and rules of humanitarian law, in the field of international regulations, there are rules in the field of armed conflicts that approve the rights of prisoners of war and recommend and confirm their implementation for the subjects of international law. According to international humanitarian law regarding the humane treatment of prisoners, any vindictive and violent act, torture, mutilation, intimidation, medical experiments, insults and humiliation are prohibited. Now, this research aims to prove the alignment of Islamic teachings with international rules and regulations regarding the rights of prisoners of war through descriptive and analytical methods, and on the other hand, to reveal the background and cause of misconceptions surrounding this issue.

Among the provinces and cities of Iran, Qazvin has been very important in terms of the history of religious developments, and Zoroastrians, Mazdakians and followers of Judaism and Christianity have been there since a long time ago. The main issue of the present research is how Qazvin became Islamized. The ongoing research was conducted by a historical method and by a descriptive-analytical approach, and based on that, it becomes clear that the Zoroastrians in Qazvin, who first had professed Islam only because they refused to pay jizya, rebelled against the conquerors at the first possible opportunity; but then the city was conquered by the Arab Muslims for the second time and this time was opened by violence. However, many Zoroastrians were still following their religion there, as they were able to perform their religious ceremonies until the end of the third century of Hijri. In the Islamic period, up to the 6th century, along with the Shi'ite minority, the majority of Qazvin Muslims followed the Shafi'i cult. The occasional presences of the Isma'ilis as well as the 'Alevis and the Boyeh in Qazvin have also had some effects on the religious tendencies in Qazvin.

Recently, the association between religious beliefs and English language teaching (ELT) has gained great attention. Yet, when reviewing the literature in ELT, it becomes clear that studies have been mainly concentrated on other religions such as Christianity. However, the relationship between Islam and English language education has remained considerably under-investigated. This qualitative multiple case study is an endeavour to address this scholarly gap. For this objective, ten male and female Iranian Muslim English language teachers, including six male and four female, in Iran were selected through purposeful sampling. This study aims to investigate the link between religion and construction of professional identity. By using in-depth interviews as the main source of data, and following the principles of an inductive content analysis approach, the study indicates that Islam influences the participants’ professional identity in three ways, namely: (1) increasing the teachers' wellbeing, (2) affecting  their relationship with learners, and (3) providing them with a sense of duty to preserve the students’ religious values. Finally, theoretical and pedagogical implications as well as future research direction are presented.

The theory of world peace and ethics in the wake of war, sanctions and existing world problems was presented by Hans Kong. Kong believes that it is a mistake if we consider Islam a religion of war and sword and ignore its religious essence; Because there is no doubt that the Arabs reached the level of a superior moral religion through the Prophet Muhammad (PBUH) which was based on faith in the only God and a fundamental human morality that contained the obvious requirements of justice and superior humanity. Islam was originally based more on ethics than Sharia. In Islam, there is something like ten commandments, the foundation of a common human morality. There is no doubt that Muhammad (pbuh) was an authentic and authentic prophet and in some ways he was similar to the prophets of Bani Israel. Muslims attach great importance to the fact that Muhammad (PBUH) is not the center and core of Islam, like Jesus Christ, who is the center and core of Christianity. According to Muslims, the Word of God did not become a human being; Rather, it became a book and the Qur'an, which is the word of God and attributed to God himself, is the center and core of Islam.In addition, Islam is a religion with the incomparable book of the Qur'an, which completes the Torah of the Jews and the Bible of the Christians and takes their place. According to Muslims, the Qur'an is a unique, complete and very authentic book, and especially scholars study it seriously and recite it by heart. This research aims to examine the aspects of world peace from the point of view of Kong in the Qur'an.

The main discourses of Iran during the Pahlavi era and the Islamic revolution are Western and Islamic discourses. In these two discourses, there is a lot of ambiguity regarding the indicators of political development, and this issue has not been investigated in the framework of the discourse analysis method. The main question is the most important commonalities and differences between these two discourses. The most important difference is the presence or absence of the element of religion in their chain of equivalence, and that they look at political development with different central signifiers, and what they both have in common is affinity in the floating signifiers that find different meanings in the chain of equivalence of the two discourses. . The final goal of the article is to compare the approach of political development discourses during the Pahlavi era and the Islamic Revolution. To prove the hypothesis, the discourses of political development in this era were analyzed with discourse analysis and comparative methods. Pahlavi discourse emphasizes the indicators of political development in the framework of secularism and Islamic discourse emphasizes these indicators in the framework of religion. In Pahlavi's discourse, despite the desire for western models of political development, due to the existence of opposite elements such as popular participation and tyranny in the equivalence chain, the growth of political development indicators is not observed even in its western form. But in the Islamic discourse, political development as a floating signifier in relation to the central signifier i.e. authentic Islam, found a completely different meaning. In this discourse, due to the absence of signs of tyranny, as well as special attention to issues such as public participation, political development indicators have enjoyed significant growth.

"Exclusivism" is one of the oldest and most important approaches to the authority of religions. Based on exclusivism, only one religion can guarantee the guidance and well-being of its followers at a time. On the other hand, recent pluralists believe this theory cannot properly justify the divine guidance system. Besides the rational analysis of the reasons for exclusivists and pluralists, explaining the religions' opinions on this particular issue holds high levels of importance, and because Islam is the last divine religion, presenting its view on this issue is highly important. This research has attempted to examine the verses (of the Quran) that refer to the exclusivity of Jews and Christians and focus on its connection with the exclusivity of Islam. By the end, it is concluded that there is no connection between the negation of the exclusivity of other religions and the negation of the exclusivity of Islam and to either prove or deny it, other evidence should be referred to.

In this regard, the current research tries to investigate the position of women in the family in two Islamic and Western legal discourses, and especially the two legal systems of the Islamic Republic of Iran and the country of Canada, tries to investigate the issue of women's rights in the family institution. The main question of this article is as follows: In the two legal discourses of Iran and Canada, what position and rights does a woman have in the family? In response to this question, the main hypothesis of the article stipulates: Western legal discourse, especially in countries like Canada, with a materialistic and reductionist view, considers the position and rights of women in the family in her individuality and freedom, and it is based on the dimensions He compiles his sexuality and material; This has been formulated in the Islamic discourse based on the rights and duties of women in the sacred sphere of the family and its constructive role in human education and excellence.

A review of the literature and research conducted in the field of comparative analysis of legal systems and discourses clearly shows that less research in this field has investigated women's rights in the two legal systems of Iran and Canada. Meanwhile, only one article has been compiled in this field, and most of the works are about women's rights in the family in Islam, Iran, or other countries such as France, England, and America. From this point of view, this article has innovation and tries to provide the ground for further research in this field. In the following, we try to examine the most important and closest articles in terms of content and topic.Maruti et al. (2019) in the article "Comparative study of women's legal system discourses in Iran and Sweden" discussed the issue of abortion and women's rights in this matter; The author has concluded that the prevalence and prosperity of women's absolute freedom in countries like Sweden is due to the prevalence of "freedom of choice" theories, which emphasize the absolute freedom of the "body" with a philosophical view of the world, and against the discourse Divine laws in the legal system of a country like Iran arise from the duality of right/duty, which is the continuation of the divine view of human existence, therefore, absolute and unbridled freedom cannot be believed.Zainaldini and Razavi (2019) in the article "Investigating the requirements for the entry of the property sharing system into the structure of the family financial system in the laws of Iran with a view to the laws of the province of Quebec/Canada" talked about two models of financial order in the two legal discourses of Iran and Canada and has concluded that the legal system of the Quebec state of Canada, believing in the equality of rights and responsibilities of couples in the family; The financial system presents the property sharing of spouses as a legal financial regime for the family, in which men and women share each other's income in the family; But in Iran's legal system, following the model provided by Imami jurisprudence, couples have chosen "financial independence".In the article "Comparative study of female alimony in the laws of Iran, England and America" ​​(2013) Tashet and Hejbari discussed the issue of the right to alimony from the economic rights of women in the family. In this article, the authors have concluded that "in the legal laws of the Islamic Republic of Iran, alimony is the responsibility of the man, and in the common legal system, it is the responsibility of the husband and wife, and in the comparison between these two models of Iranian law, with regard to the duties that are customary for couples It is defined in the family as being closer to justice. Also, the receipt of alimony by a woman depends on fulfilling her duty towards her husband (obedience), while in common law, the financial need of the spouses is a condition for the obligation of alimony, and apparently as soon as the marriage contract is concluded or without the marriage contract and cohabitation for a period of time. Special payment becomes obligatory.Abbasi and Ramezani (1400) in the article "Women's non-financial rights in Iran's legal system and its compatibility with international documents" have made women's non-financial rights the principle and concluded: Women's non-financial rights in international documents and in the legal system Iran has been formulated under the shadow of cultural and ideological considerations and political-social developments, and these rights have always been formulated under the dominance and structure of the male approach, and it has not been able to realize women's rights in the non-financial dimension.Johnson (2017) in the article "Family Matters: Gender Justice and Success of Litigation in Canada's Supreme Courts" tries to examine the issue of gender justice in the family and family litigation in Canada and has concluded that in the courts Supreme Court of Canada, female judges pay more attention to women's rights than male judges and have caused many successes in family disputes for women and have been able to establish more gender justice in the realization of women's rights.

This article has been compiled using the descriptive-analytical method and has collected its data and information through documentary and library methods.
4. ConclusionIn this article, an attempt was made to examine the status and rights of women in the two legal systems of the Islamic Republic of Iran and Canada with a comparative perspective. In this regard, the main question of the article was as follows: In the two legal discourses of Iran and Canada, what position and rights does a woman have in the family? In order to answer this question and based on the research done in this article, it should be said that the two Islamic and Western legal discourses regarding women's rights have basic differences. A woman has great dignity in the Islamic discourse because of the expectations and duties that are expected from her in the form of building a family. The subsequent legal system of the Islamic Republic of Iran, which is based on Imamiyyah jurisprudence and Islamic teachings, has taken a family-oriented approach and by adopting the discourse of legal propriety for women in the family. These rights are all in line with the role of women as the main pillar of the family. On the other hand, the Canadian legal system, influenced by the doctrines of individualism, libertarianism, materialism, and feminism, has tried to regulate the rights and position of women in the family like men by adopting a subordinate and analogical approach. From this point of view, women's economic and non-economic rights have been drawn and compiled in a completely equal way without any difference in the roles and responsibilities of men and women within the framework of the family. In this system, the family is the product of a completely biological choice that can be started and ended at any time by the will of one or both couples; Regarding the economic rights in Iran's legal system, the man is responsible for securing and realizing the economic rights of the woman, and for this purpose, he imposes various models (dowry, alimony, etc.) Building and managing the family should be provided by the woman. It is for this reason that the financial system of the family in Iran's legal system is based on the system of financial independence; But in the Canadian legal system, this financial system is based on the sharing of property and assets by men and women; because each of them is equally responsible for the economic provision of the family; And according to this common procedure, they can choose multiple models of the family financial system. Regarding women's non-economic rights, it should be said that the legal system in Iran has tried to protect women's rights and legitimate and legal freedoms against men. For this purpose, it has considered ten rights in its civil and family laws for women to guarantee their rights. Also, these rights guarantee a woman's active role in performing the tasks expected of her in the family; This means that the duality of right/obligation has been seen by the legal and the legislator; In this way, if rights are considered for the woman in the family, it is for the purpose of doing the tasks that have been asked of her; And this duality has been based on the natural need of man to form a family and the active role of men and women for the promotion and excellence of this social institution. However, the non-economic rights of women in Canada, which are formulated at the core of the unwritten system of common law and based on subject requirements in the courts, are set with emphasis on femininity and gender justice to guarantee the preservation of individuality and freedom of women in the field. His numerous personal and public. Therefore, in this system, due to the emphasis on the individuality and freedom of the woman in regulating her rights and status, the concept of family does not have its Eastern and Islamic meaning and is merely an interpersonal contract that was formed during a historical process in the society and is changing day by day. The benefit of feminist demands goes to the sidelines and takes a nuclear form. In the following table, we can discuss the most important differences between these two legal discourses.

This research was conducted to investigate the relationship between tradition and modernity in Ali Shariati's thought. Ali Shariati was one of the thinkers who was aware of both the system of tradition and the potential of modernity. He lived in a time when the Iranian society was involved in many issues and problems. Therefore, Shariati tried to pathologize it on the one hand by understanding tradition, and on the other hand, by understanding modernity, extract its conceptual and theoretical capacities. It seems that Shariati was not looking for polarization between tradition and modernity, but he was trying to understand their capacities before anything else. Ali Shariati, as a member of the Islamic thought stream, sought to reconstruct religion in a modern state. Her call to recognize the identity, return to oneself and revolutionary self-improvement, was an approach resulting from the conscious recognition that she had towards the internal problems of the Iranian society and especially its young generation. At the height of the tyranny of the Shah's regime and the dominance of Marxism theory, Shariati believed that the school of Islam is the only liberating element for Muslims and that Islam and the Qur'an should be cleansed of historical superstitions and distortions by reinterpreting them and relying on the religious conscience of the people in order to face the dictatorship. His narration of the modern and traditional pillars of civil society and his cultural critique of these pillars are placed in the realm of religious intellectuals. Shariati's view does not require the negation of tradition and religion and the replacement of modern ideas or vice versa; Rather, he was a critic of both, through the use of symbolic sources of tradition and liberating elements of modernity.

The methodology of this research was based on an interpretive approach. This interpretive approach has tried to go beyond the dualization of tradition and modernity in terms of the theoretical framework and re-examine this relationship according to the considerations of sociologists of Reflexive modernization.

Shariati gave answers to the questions of his time. These answers were the solutions for the revival of Islam in the modern world, criticizing the West and making critical use of it, as well as creating a fundamental transformation in the history of Islamic nations to overcome backwardness and colonialism.  According to Shariati, one of the factors of alienation in our era is cultural colonialism. An opinion that is reminiscent of the culture industry of the Frankfurt School. Colonialism appears in political, economic and cultural forms. Shariati was well aware that the contemporary history was not without movements and revolutions, and merely inciting the movement is not enough, so there should be a pathology of the past movements as well. Therefore, with his summary of the contemporary history of Iran and the history of the world, he came to the conclusion that one of the reasons for the failure of movements and revolutions in Iran, from the constitutional revolution onwards, is the lack of a liberating ideology that fits the history, culture and religion of this society. So, he tried to recreate such an ideology. This liberating ideology, like the critical theory of the Frankfurt School, should have criticized the totality of the existing social structure.
The final

Shariati, like most intellectuals after the constitutional revolution, stood in the gap between tradition and modernity. He knew very well that according to the used historical interpretations, the reserves of tradition, although they have good capacities, but like any everyday phenomenon, they have lost their revolutionary power, so they need to be defamiliarized so that they can be mobilized for the contemporary situation. On the other hand, Shariati was not a passive modern thinker who unquestioningly accepted the totality of imported and borrowed modernity. Rather, he had a critical and re-thinking reflection on modernity and accepted a re-thought form of it. While looking deeply into his historical features, Shariati is aware of both the weight of tradition and the effects of modernity. Therefore, he never wants tradition to prevail over modernity, or modernity to throw tradition aside. He tries to open a third way by criticizing both modernity and tradition. His method, with a rethinking approach, was refining and extracting cultural resources.

There have been longstanding theoretical differences among Iranian thinkers regarding the relationship between Islam and democracy or republicanism and Islamism. Given Imam Khomeini’s pivotal role in the dominant discourse, this research is an attempt to study the reading and narratives of Iranian researchers of Imam Khomeini’s thought.  In the first place, this will help us find out what narratives are there about the relationship between republicanism and Islamism in Imam Khomeini’s thought; and, secondly it will be useful in finding out the weight of these narratives, which will show which narrative is the dominant one. Employing documental method in studying the findings of the works of Persian researchers inside Iran, attempts have been made to provide answer to the research questions. The findings of this research indicate that there are four narratives about this relationship: The researches arguing that Imam Khomeini had an instrumental approach to republicanism; the researches arguing that Imam’s approach to republicanism was an important and original part of his thought; the researches arguing that Imam’s approach to republicanism was based on the imperatives of time and was an inevitable principle; and the researches that lay emphasis on the legality of the idea of republicanism in Imam’s thought. However, the second approach is the dominant one. Hence, it seems that the understanding of the academic community of Imam’s thought is that of originality of the idea of republicanism in Imam’s thought. Moreover, according to this, there is no essential contradiction between republicanism and Islamism, rather each should take its proper place and analyzed from the same perspective.

In the Modernization process, Muslim societies face many problems that sometimes appear in political form, sometimes in economic form, sometimes in social form. The huge volume of these problems has not only delayed the development process, but even stopped it and caused cycles of corruption and crisis of legitimacy. A group of Muslim thinkers believe that most of these problems have cultural-civilizational roots, i.e., the passage of time will not change the nature of these problems. We are still dealing with the intellectual problems that the Muslims faced a few centuries ago. As a result, Muslim thinkers prioritize the theories that use the internal possibilities of culture to solve these problems. This article, using library sources and employing descriptive-analytical method, is an attempt to find answer to the following question: How Muslim thinkers use "tradition" for development. According to these thinkers, the tradition still provides us with the most important facilitating ideas; the ideas that are compatible with the characteristics of the Muslim communities and are away from the simplifying West-oriented or East-oriented theories.

The intellectual life of Shaygan is divided into three periods: early, middle, and late. His book, "Asia against the West", was written in the early period of his life with the aim of protecting the Iranian, Asian culture and identity vis-à-vis the West. The main objective of this research is to find out Shaygan’s approach to the idea of ​​national identity and oriental culture in this book. He tried to make a distinction between the Western philosophy and Asian civilization and save Eastern mysticism, which is based on piety and inner purity, from the harms of modernism. His approach to the issue of identity had a nationalist orientation and his criterion in encountering Western cultural invasions was focusing on the Iranian traditional and ethnic concepts. He directed the identity of the current Muslim community to the Iranian-Eastern culture instead of leading and guiding it towards the Quranic Islamic identity. On the other hand, due to his special attachment to Asian mysticisms, he has ignored the essential conflict between Islam and Eastern schools. This research is an attempt to critically examine the main early ideas of Shaygan in the mentioned book. The necessary data was collected from library resources and analyzed through descriptive-analytical method.Keywords: Islam, identity, eastern schools, modernism, Shaygan

The arrival of Islam in Iran marked the beginning of a new era for Iranians and the Islamic world. This period had many ups and downs. The religious influence of Islam was widespread and the influence of Iranian culture and civilization was undeniable. The current research seeks to answer this question: to what extent have Iranian customs and celebrations continued to exist and to what extent has the Islamic world accepted and governed with it? Did all aspects of Iranian life change with the fall of the Sassanids? The main hypothesis of the research is the survival of various aspects of Iranian customs and traditions after Islam, which became comprehensive during the period of the first Abbasid caliphate and expanded in other areas of civilization. Historical evidence shows us that many of these customs remained in force at least in the first three centuries, and even Muslim rulers accompanied them.

Designing a model for Iran's progress in the contemporary period has been one of the main concerns of social science researchers. In the meantime, one of the neglected models that has native capabilities is the model of progress based on the school of Islam. The basis of the Islamic model of progress is that life systems are maintained and updated based on the Islamic tradition, and progress is achieved through this. Since the social tradition of Iran, especially in the world life of the Islamic Republic, has a religious nature, the foundations of the Islamic model of progress in the Islamic Republic were set based on indicators derived from religion in politics, economy, and culture. and the extent of its implementation in the first decade. The revolution was evaluated. In this research, while addressing the issue of what is the necessity of pursuing the single model of progress and specifying its fundamentals, the question was raised as to what are the basic indicators of the Islamic model of progress and to what extent have they been. It was noticed in the first decade of the revolution. Are governments located? In response, the results of the research showed that the basis of the Islamic model of progress and its limits and gaps based on Islamic sources and tradition, in all political, economic, cultural and social dimensions, is basically based on safeguarding fair achievements. It is from the status quo and preventing eating, balancing structures and maintaining social cohesion and integration.

Many theorists have addressed the issue of religious conversion. These theorists can be divided into two classical and modern groups. They separated converters into passive and active groups based on the type of their acts at the moment of their belief. One of the complete and classified theories that have dealt with the issue of religious conversion is the theory of Kilborn and Richardson, which is a combination of active and passive actions of converters. With the help of the semi-structured interviews that were conducted with 27 Christianized Iranian asylum-seeking women, the active-passive dual view of the converters’ actions is reviewed.This article presents an analysis of how the constantly dynamic process of religious conversion is presented so that a multi-dimensional view of this issue can be taken. Both, the active and passive actions of these women were related to the initial moment of a religious conversion or happening during the process of becoming a Christian. Consequently, 1. Religious conversion is an always dynamic process 2. Religious conversion can be active in some aspects and passive in some parts simultaneously, and this fluidity will happen forever, even after the establishment of the new religion 3. Religious conversion in active and passive terms has different types, which can be a combination of each of them according to the circumstances of each case.