The present article tries to ask the question "What is the attitude of young people about the political values of the Islamic Revolution?" To be answered. To this end, the seven political values of "linking religion and politics", "freedom", "Islamic unity", "independence", "conscientiousness", "anti-arrogance" and "supporting the oppressed" in the statistical community of young people living in Isfahan The basis of the 2016 census is 721,004 people, with a sample size of 400 people. Research data were collected by survey method and a questionnaire. The results showed that 75.2% of the respondents considered the political value of "duty-orientation", 73.5% to "independence", 65.5% to "Islamic unity", 65% to "arrogance", 63.5% to "Linking religion and politics", 55.5% have a positive attitude towards "freedom", 44.5% have a positive attitude towards "supporting the oppressed". Overall, the attitude of 64.8% of the respondents towards the political values of the Islamic Revolution is in line with the framework defined for these values in the Islamic Revolution. Based on the findings, it is suggested that explaining the strategic importance of supporting the Muslims of Iraq, Syria, Lebanon and Palestine be among the cultural and political policy priorities of the authorities for the youth.

The history of Iraq's imposed war against Iran has witnessed numerous resolutions from the Security Council, which did not get the approval of the officials of the Islamic Republic of Iran due to ignoring the rights of the Iranian people, but due to the time conditions and the different provisions of Resolution 598, this resolution was accepted. Achieving the reasons for the acceptance of the resolution by the Imam (RA) and understanding his political strategies at that time is based on knowing the model of foreign policy he intended; Therefore, it is inevitable to explain the principles and foundations of Imam's foreign policy from the point of view of political jurisprudence. The current research, which is written in a documentary-library method and is descriptive-analytical with a qualitative method, has investigated the fixed principles and rules that were the basis of the foreign policy of the Imam (RA) in accepting the resolution; In this regard, it is possible to point out such things as duty orientation and action to the best of one's ability, the expediency of Islam and Muslims, the expansion of the influence of Islam, the negation of foreign interference, prioritizing the most important over the important, consulting and referring to experts, and the need to act on commitments and adhere to international agreements.

One of the recurrent issues within Islamic government is the resolution of international conflicts via negotiations. Explanation of extra-religious negotiations'' scope and commitment and adherence to that based on jurisprudence's rules is one of the issues that is rarely researched. The objective of this study is to analyze jurisprudence upstream rules on extra-religious negotiations by relying on Imam Khomeini's duty-oriented perspective and using analytical-descriptive method. Extra-religious negotiation is a necessary primary concept, not a secondary emergency one. Jurisprudence upstream rules include denial of dominance and fitness of behavior rules, which are considered as the consequences of active, not passive negotiations. Active negotiations are rooted in Imam khomeini's duty-oriented perspectives and his lectures. He believed that religious provisions always hold, even if they contradict each other. Therefore, non-Muslim governments can't impose sanctions on Islamic governments within some proper situations. In addition, this study suggests that we should employ some flexible tactics for negotiations within critical circumstances.

The aim of the present study is to elucidate the constituent elements of political identity from the perspective of Nahj al-Balagha. Political identity is one of the most important components of forming a political system and distinguishing the political agency of "us" from "others." Philosophically, identity does not inherently exist but is constructed as the basis for action and behavior. However, politically, identity distinguishes "us" from "others." Political identity involves answering two critical questions: Who am I? and Who am I not? The answers to these questions lead to the differentiation between our identities. With the passing of the Prophet (PBUH) and the beginning of the era of the three caliphs, the foundations of divine political identity were marginalized. However, with the advent of the rule of Imam Ali (AS), through his struggles, the foundations of divine political identity were once again incorporated into his political and governmental framework. Therefore, the study of divine political identity necessitates understanding its constituent elements from the perspective of Nahj al-Balagha. This research, focusing on the importance of political identity, seeks to answer the question: What are the constituent elements of political identity from the perspective of Nahj al-Balagha? The research method is descriptive-analytical, analyzing the content of Nahj al-Balagha's themes. The results indicate that selflessness, duty orientation, opposition to oppression, people's participation, and justice are the main elements considered by Nahj al-Balagha. The implications of employing these elements in the Alawi political system include emphasizing the derivation of power from the eternal divine source, the inseparability of rights and duties in the political system, confronting any form of oppression, relying on the votes and opinions of the people, and implementing complete justice at its highest levels. Therefore, the rulers of the Islamic community must, in line with preserving the Islamic identity of society, emphasize these elements and earnestly endeavor to raise awareness and expand them throughout society so that society becomes increasingly closer to the desired ideals and Islamic values. This path will be accessible through proper political inclusiveness and a step-by-step process, with the design of a clear and precise framework by committed elites and experts.

In this paper, the views of Shmuel Eisenstadt about the emergence of transcendental visions in the religions of axial age are analyzed in a descriptive-analytic method. Eisenstadt considers the most important religious transformation of the axial age to be the emergence of transcendental visions in Judaism, Confucianism, Hinduism, and Buddhism. In his analysis, transcendental visions distinguished between two realms of transcendental order (refined) and mundane order (polluted), and all attempts for the resolution of the tension between transcendental order and mundane order led to the institutionalization of some different orientations in axial age religions: this-worldly orientation (proper performance of worldly duties) in Confucianism; other-worldly orientation (act of renunciation) in Hinduism and Buddhism; and combination of this and other-worldly orientations (legal rules, cultic orientation, ritual prescriptions and ethical injunctions) in Judaism. In Eisenstadt's viewpoint, the institutionalization of these orientations led to the reconstruction of mundane order in some aspects: Appearance of secular rulers who were partially responsive to the transcendental order; and the separation of collective identity based on sacredness from the other types of collective identities based on civility and primordiality.

One of the important topics in the field of jurisprudence in which the rule of attachment plays an important role is "the duties of couples". Narrations and their use and legal materials and the design of jurisprudential-legal perspectives, the present study has dealt with this important in a descriptive-analytical manner; The man mentioned the handing over of the internal management of the house to the wife, the moral orientation in the duties of the couple, observing the principle of "good fellowship" in alimony, dowry, breastfeeding wages, sexual relations and dissolution of marriage.

The aim of this research is to investigate the relationship of adherence to religious beliefs and religious orientation with happiness among female students. To achieve the research purpose, 247 female students were chosen from the public universities in Tehran on the basis of the common sampling method. Every student completed Oxford questionnaire about happiness, religious orientation of Allport and Ross and adherence to the religious beliefs (temple 1). An investigation of the relationship between the variables and Pearson correlation coefficient shows that there is a positive and meaningful relation between happiness and degree of adherence to religious beliefs and all their tests and between happiness and inner religious orientation and that there is a negative and meaningful relation between happiness and outer religious orientation. The multi variate regression analysis based on inter method, shows that the mini tests performing duties has a positive relationship and adherence to religious activities has a negative relationship with happiness. It seems that religion gives meaning to man’s life and directs him towards an agreeable life.

“Islamic-Iranian Model of Architecture” is the strategic scape proposed for future of architecture of Iran. So guiding higher education courses towards this goal could be seen as their mission. In this respect and among architectural graduation courses the course of “architectural technology” has the potential to take leading place because it is attached directly to institute of technology as progressive force of the world today. But this may be its weakness as well as the technology tends to deny any locality in its nature. In its syllabus the current architectural technology course has been ill-attached to cultural priorities. So most recently a two-credit unit is added to its content called “Wisdom of art and technology in architecture”. It seems that the main mission of this class is to describe the technology from the view point of Islamic Wisdom so that prepare an appropriate theoretical stand for architectural technology students. This article is aimed to draw a conceptual framework for technology within Islamic system of world-view.

So at first it is tried to locate religious view amongst context of philosophy of technology. In this respect the four-part categorization of Carl Mitcham is taken as main framework of discussion where technology is seen from four directions: physical products, types of knowledge, forms of procedures and goals. He makes a differentiation between religious technology, craft technology and scientific ones. To make a proper relation between Islamic views and current philosophy of technology another division of Mitcham is also taken into account: humanities views versus engineering ones. Humanities philosophy of technology refers to those attempts of philosophers who try to make descriptive insights to essential qualities of man-made tools so the traditional branch of Hikmat (philosophic work of Muslims) can be interpreted as a kind of engineering philosophy of technology. These philosophic analyses try to make a spectrum of creative force from God to human and describe why all man-made world is related to unity of the world. There is no obvious critical debate among traditional philosophic works of Muslims. Three subdivision here are Mash’a’ philosophy of Farabi and Ibn-e-Sina, Ishraq of Sohravardi and the composite reading of Molla Sadra that their influences on debate of technic are respectively considered in Ehsa-o-loloom (Farabi), FotovvatNames (unknown authors) and Resaleh-Senaeieh (Mirfendereski). The critical stand point of humanities branch could be traced among some current attempts of Islamic intellectuals who are originally affected by western critical views. These works are categorized in three groups: social oriented ones are those who see some weakness in Islamic society relation with new technology but put the blame on Muslims’ social approach not modern technology. The so-called Islamic enlightment throughout 150 recent years pursued this way. Among this group Ali Shariati’s thesis of four human’s prison is studied here. The second approach that could be called new-realism that is affected originally by works of Islamic cleric Allame Tabatabaii and then rational positivism of Poper is mainly known with name of Abdolkarim Soroosh who after a modest criticizing of modern technology without denying its positive effects, puts self-protection and independent will towards non-consumerism society as main tool for damping negative effects of new technology. The third approach is a Heideggerian one merged with intuitive school of Sohravardi and Ibn Arabi. Its proactive leader was seyyed Ahmad Fardid and until now has its own followers. In terms of technology this approach is more Heideggerian than Islamic and sees the rescue from evil force of modern technology unavailable unless a great change occurs in in human ontological world.
All six approach described here have some basic weaknesses for current situation either from descriptive view or from critical perspective especially in terms of architectural technology problems. So a new approach is designated here that looks for a fundamental map of relation of three major players: Islam, Human and Technology. Three keywords are used to reach to a basic platform for the debate: humanized Idealism (Kamal), ethical duty orientation (Taklif) and intellectual religious scrutiny (Ejtehad). The first term (Kamal) makes the main criteria of human change in the natural world and describes why the God (Allah) not only allowed the mankind to make changes in nature but also wanted him to do so. But Kamal is at the same time a restrictive term in Quranic view because it makes dependence among all creatures so that the growth of them is linked to each other.  This semi ethical meaning of Kamal is strengthen by more ethical concept of Taklif. Taklif in Islamic context in contrast to Kantian sample is not an ultra-real one but is a deep real and objective phenomena that draws brilliant lines between various rights and duties of not only humans but also all creatures. Here four basic types of Taklif in Islamic view are used to make the main model of ethical evaluation of technology that are four responsibility of human: responsibility for Allah, for the self, for the others and for the environment. Each of them has its own content in Islamic context and has a specific relation with technology that makes them very appropriate for the aimed model-making. Here otherness of every four is considered priory to unity of the “I” and them. So the responsibility is definable and evaluable. Finally this new approach is summarized in a table that can be used for weighting technological inventions in architecture.This table views every technological changes from to basic point:

1. If the technology is harmful for any of the for basic rights.

2. Whether it is generative for the four human relations or not. All evaluations are linked to the Islamic life style but the models of this text can be seen as independent from Islamic context as well.

In this study, the authors report on constructing an organizational dutifulness test and its relation to service-orientation. The authors describe the development of the dutifulness scale and present data on reliability, content, and structural validity of dutifulness test scores in samples of Iranian workers. After confirming the content validity, the final 20-item questionnaire was given to 1176 responders. Service-orientation test was also given to them. The factor analysis findings show that the test measures three factors naming: responsibility, high expectations, and self-evaluation. Besides, the test has a high meaningful correlation with a service-orientation test as an estimate of criterion validity. The dutifulness test reliability was 0.81 by using Cronbach's alpha coefficients. Moreover, the test mean and standard deviation were 87.17 and 14.03. Generally, the results show that dutifulness test is a valid and reliable test for measuring the range of the focus that people have on their duties and responsibilities, especially in working situations.

Nursing due to its demand to work under high pressure, night shifts, deal with difficulties and other reasons has always been associated with stress and mental pressure, and its duties have always been intertwined with moral issues. Therefore, this study aimed to determine the relationship be tween organizational commitment, job satisfaction and social orientation, and moral behavior of the nurses w orking in hospitals in Varamin.
The present research was a correlational descriptive study. The study population consisted of all nurses working in Shahid Mofatteh and 15-e-Khordad hospitals in the city of Varamin in 2015, out of which 120 nurses were randomly selected .T he participants answered the questions regarding demographic variables, and completed the standardized questi onnaires of organizational commitment, job satisfaction, social orientation, and moral behavior. The data were analyzed by using SPSS s tatistical software version 19.
Ethical Considerations: After presenting the research objectives, emphasizing the anonymi ty of questionnaires and confidentiality of personal information, and getting a written informed consent, the questionnaires were handed to the participants. Data collection was conducted by people of the same sex as nurses.
Findings: A total of 120 nurse (78 females and 42 males) with a mean and standard deviation of 32.67±4.39 years participated in this study. Mean and standard deviations were 60.66±13.50 for organizational commitment, 142.20±28.52 for job satisfaction, 83.58±19.38 for social orientation, and 53.67±10.09 for moral behavior. Organizational commitment (r=0.5 71), job satisfaction (r=0.438) and social orientation (r=0.295) presented a significant positive relationship with the moral behavior of the nurses. Moreover, there was a significant pos itive correlation between organizational commitment and nurses’ job satisfaction, and also between job satisfaction and the nurses’ social orientation (P≤0.01). O rganizational commitment, job satisfaction and social orientation could significantly predict 52.7 percent of the nurses’ moral behavioral changes. According to the standard beta of the variable, it can be stated that organizational commitment had a greater contribution than job satisfaction and social orientation in the predictions.
Re gard ing the positive significant relationship between the predicting variables and moral behavior of the nurses, running appropriate workshops is recommended.