It is God's will for man to cultivate the earth and enjoy its goodness and blessings. The request for the development of the land has been issued by Master to His servants, which indicates the desirability of development for Him and its obligation in exchange. It seems that this development is formed by settling in the land and planning to live in it. But the question is: What is the initial rule of housing development and construction? What are the reasons for it? Due to the verses of the Quran, residential use is obligatory in some circumstances and in some circumstances it reflects other mandatory rulings. From all the narrations such as revitalization of dead lands, building of walls, caravansary, etc., it is inferred that the initial rule of construction is permission, but according to the manner of the wise and jurisprudential rules of preserving the order, negation of harm, construction and providing welfare, house building in an a adequate and desirable level is obligatory. In order to obtain the findings of the research, which has been obtained with a descriptive and analytical approach, legal sources and rules, as well as the manner of the wise, have been used.

Environmental crisis constitutes one serious problem of man’s life of today. Most of such crises originate from the lifestyle adopted by human beings throughout history. In order to maintain a due pattern of how to behave the environment and to explain the Islamic permitted areas of treatment, the authors have descriptively and analytically examined the related verses and traditions on how to treat the earth waters mountains winds sky plants and animals. Viewing the especial emphasis of the Qur’an and traditions on the development of the earth, they have compared the desired development of Islam to the so-called that of western colonialist governments. Reconstructing the lifestyle on those findings will be an easy way-out from those problems of civilization and internationally.

Nature is organized of Elementsof Nature, Creatures - Plants and Animals- and balancingbiologicalrelationships. God has granted this rich investor to human in order to all people and creatures exploit from it and try to constructing and developing the Earth and it stays as a reasonable habitat for all creatures. So right to using Nature is an important example of human rights.Descriptive and normative teachingsof Quran emphasison theprotection of nature and natural resources and ecological balance of any aggression, violence and corruption. Accordingly any abuses and corruption to nature is called sin and will lead to punishment in Hereafter and responsibility in the world. In this article, the important elements are introduced as the Quran comments with Jurisprudential interpretations interpretive method in Shias and Sunnis, emphasis on Ravandi & Qortabi exegesis. Inthisinterpretation, also emphasis on Human & Nature's relations, according to Islamic laws, Ethical& Civil liability and Criminal responsibilitywill be proved.

Some of the contemporary western thinkers believe that religions, including Islam, are the main factor of destructing environment and create the environmental crisis. The present article rejects this claim, proving that environmental ethics, which contemporary westerners have thought of observing, have been already dealt with in religious and Islamic sources and teachings. Among these, the most subtle points of environmental ethics have been widely presented in Imam Ali's way of life, especially in Nahj al-Balagha. Some of these points are as follows: paying attention and attempting to improvement of land and the whole nature, pieces of advice on the rights pertaining to agriculture and animal husbandry, observing justice in treating animals and their offspring, avoiding unlimited use of natural resources, and refraining from harassing living creatures, etc. Besides, Imam Ali has presented objective methods for preserving environment. In Nahj al- Balagha, Imam Ali has precisely dealt with regulating the behaviors of hisagents in using animals. The present article has investigated those points presented in Nahj al-Balagha.

The incorrect interaction of human beings with the environment has lead to such an environmental unbalance that besides destroying the nature, it has disregarded justice in using nature resources. As regard to many newly arisen theories in human-environmental relation, it is necessary to clarify Islams position concerning this issue. Islam as the unique exalting school in guiding humans towards its perfectness, has provided particular models for the interaction of different social and economical institutions including that of human-environment. Considering the general meaning of justice, it can be claimed that the creation of the universe id based on justice and the relation between the three elements of human-nature-society with Allah and with each other has been designed according to justice. The environmental justice requires that along with the construction of the earth, its destroying should be avoided.

Cities are the sign of social culture، the important user of natural resources، and producer of the most waste and pollutions، which can affect the people، environment، and also cities. A healthy city is one that is continually creating and improving physical، social، environmental circumstances. A healthy city is also costantly expanding its community resources، which enable people to support each other in performing all functions of life and developing to their maximum potential. The purpose of this study was to investigate the health and environmental characteristics of a healthy city in the religious teachings. This is a discriptive study. Data were collected from the، verses and interpretations of the Holy Quran، the hadith books، and software''s related to the religious teachings. Allah invites to the abode of peace and guides those who follow the right path. They shall have the abode of peace with their Lord; a good land and a forgiving Lord. Allah is pure and he likes purity and cleanliness. Therefore، be pure and clean، because he who is not pure can never enter paradise. God does not like corruption. The best place for habitation is where there is clean air، drinking water، and farming land. We place for the people of Saba the gardens on the right and the left of their abode as a sign; eat of the sustenance of your lord and give thanks to him. It calls you toward environmental sanitation: sweep your courtyard، and clean the streets in front of your houses and shops. You are prohibited from emptying waste water into the street، in the river، or under a fruit tree. Removeing a harmful thing from the way of people is also charity. Islam''s concern and care for environmental cleanliness includes all aspects of the urban environment. Good hygiene and abstaining from polluting are religious duty and are rewarded by God. Islam’s teachings، natural laws، health principals، and social principals are factors، which play decisive roles in the forming of the city، and promoting health in the city.

"Resistance" is one of the fundamental and innate words of Quranic origin that has a significant relationship with the Quranic social concepts and verses. According to the literal and interpretive implications, it can be known equal to monotheism, justice and, ultimately, Islam. This essential and notable word, however, has misunderstood so that the methods of resistance such as confrontation, war and assassination are meant by it. Has been. The purpose of this study is to develop the semantic and interpretive "resistance" and to reveal the capacity of Islam in responding to social needs and to confront the "Western thought" which is very effective in realizing and strengthening the political and social system of Islam. Resistance in the Qur'an is based on monotheism, justice and innate nature and emphasizes the fulfillment of God's sovereignty over human destiny, the formation of government, installment, land development and non-acceptance of guardianship of non-Divine servitude.

There are a variety of interpretations and esoteric commentaries written to commend and condemn Adam’s fall. However, it is necessary to discuss and investigate which interpretation is more compatible with his station of prophethood and vicegerency and is more accurate and well-founded. In this paper, the writers argue that, among the several existing interpretations, those which support and commend his fall are more defensible than those criticizing it. Moreover, they try to provide an answer to the question of whether one can consider a necessity aspect for the fall. In the view of the people of knowledge, particularly Mullā Ṣadrā, several gifts and blessings were realized due to Adam’s fall, including the emergence of multiple hidden borderlines in the natural world; land development; population increase; Man’s perfection in the light of love, gnosis, and act until attaining the unique station of divine vicegerency, and, particularly, the end of the world of being; the rise of the perfect Muhammedan man, the end of all prophets and the People of his House, in the form of human beings; etc. Therefore, Adam’s fall was not only a praiseworthy phenomenon but also a necessary act which must have been necessarily realized relying on God’s pre-eternal and creative will so that it could serve human beings as a ladder to take them from the nadir of descent to the infinity of ascent.

This article aimed to identify the effective ethical-religious roots on primary entrepreneurship within capitalism, in order to firstly present Islam's view on the ethical-religious roots; and secondly, to state the basic teachings preventing the dilemmas that the Western economic system has been suffering from. The research was done by content analysis and semantic methods. The results suggest that some of the ethical-religious roots of primary entrepreneurship in capitalism are not accepted by Islam. In addition, “Economic greed” that isn’t acceptable in Islamic view, is contrary to the Bible too. Islam firstly, does not encourage achievement motivation, which is one of the most important characteristics of entrepreneurs, by sanctifying wealth and mere profit; Islam encourages it by inviting to development of the earth and ultimately to Allah mercy and grace. Secondly, in order to improve personal and public life while preventing the capitalist dilemmas, Islam advises entrepreneurs to maximize efforts to increase income and return wealth through zakat, charity and job creation.