In order to recognize the features of Islamic schools of Iran, and introducing a favorable model of an Islamic school, this research was conducted in Islamic schools which are completely non-governmental and under the management of cultural-educational institutes, through descriptive-measurement method and by instruments of gathering information such as lengthy interviews, field observations of the facilities and instruments, and classrooms and taking notes of them, ----- of documents.The sampling method was the available one and the sample consisted 23 schools of Tehran, Isfahan and Mashhad. To analyze the gathered data, the descriptive method was used and the frequency of each of the considered features were pointed out. The results show that the reviewed Islamic schools have dimensions such as communication, extracurricular and training programs, components such as symbols of organizational identity and variety of curriculum and features such as rules for the selection of the staff and the students. They also put emphasis on the religious, ethical, social, political education of the students.

The purpose of this study is to identify the degree and quality of cultural integration (values ​​and social norms and behavioral patterns) of graduates of Islamic schools and graduates of other schools (public and private schools) in Tehran as well as to recognize the effect of family and school factors on it. The survey method is applied in this study, and the "Online Researcher-Made Questionnaire" was used as the tool to collect data. The statistical population of the research includes all the graduate students of Islamic schools and the graduate students of other schools in Tehran who have studied in high school and art high school in the last three years. Applying the available and targeted sampling method, 385 students of Islamic schools and 384 students of other schools in Tehran (769 people in total) were examined. The validity of the research was confirmed by the formal methods of expert opinion, and the validity of the construct was confirmed by the method of confirmatory factor analysis calculated by AMOS software. The fit indices of the model as well as the value of Cronbach's Alpha are at a desirable and reliable level indicating the high reliability of the research. The results of the research, applying the T-test with SPSS software, indicate that the graduates of Islamic schools have more co-cultural integration and commonality in cultural elements (including social values, norms, and behavioral patterns) in comparison to those graduates of other schools in Tehran. The explanatory findings of the research in the form of structural equations model with the help of AMOS software indicated that "family" and "school" factors have an effect on the cultural integration of Islamic school graduates.

The purpose of study is to identify the extent and manner of co-culture (social values and norms and behavioral patterns) of graduates of Islamic schools and other schools (governmental and non-governmental) in Tehran and the impact of media and school factors on it. The method of this research is survey; A researcher-made online questionnaire was used to collect data. The statistical population of the study included all students of Islamic schools and other schools in Tehran who have graduated from high school and vocational school in the last three years (80,000 people) with 385 graduates of Islamic schools and 384 of total 769 graduates from other schools in Tehran were tested. The validity of the research was calculated and confirmed by formal methods of experts and the validity of the structure was confirmed by the factor analysis method and by AMOS software; Cronbach's alpha of the variables was estimated to be more than 0.9, which indicates the high reliability of the research. The results of the research using t-test with SPSS software show that the graduates of Islamic schools are more cultural than the graduates of other schools in Tehran (similarity in values and social norms and behavioral patterns). Explanatory findings of the research in the form of structural equation model with the help of AMOS software indicated that the factors of "school" and "mass media" have an effect on the co-culture of Islamic school graduates. The results of the regression analysis showed that the mentioned independent variables explain 47% of the variance of the dependent variable (co-cultural).

Depression is a mood disorder characterized by feelings of sadness, loss, anger and frustration. Clinically defined, depression is an ongoing disorder which interferes with daily activities. This study was designed to compare depression between medical university and Islamic school students. In this descriptive-analytical study, 300 medical students and 300 Islamic schools in Qom city of Iran were assessed by Hamilton inventory questionnaire. The obtained data were analyzed using statistical methods including chi-square, Kruskal-Wallis test and Spearman correlation coefficient (p<0.05). The mean age and standard deviation among medical students were 22.61+ 2.156 and Islamic school they were 23.72+2.103. Results showed no significant difference between two groups. No significant association was found between depression in medical and Islamic seminary students, but it was observed more in single and non-native medical students with the age lower than 25 years old.

In the islamic Revolution in Iran, we can refer to the functions of various individuals, leaders, groups, and factions, each of which played a very determining role in creating this magnificent 20th-century phenomenon. Nevertheless, the presence of the people and the role of trends that mobilize the masses are vitally important in this regard. In other word, we can, according to social capital theories, highlight the role played by mobilizing networks. In the present article we intend to make assessment of the role played by one of these networks, i.e. the network of Islamic schools. We are actually trying to elaborate on "cooperation norms" as one of the components of social capital. In other words, we are raising this question: what was the mobilizing function of "cooperation norms" prevalent in the network of Islamic schools in revolutionizing the Iranian people during the Pahlavi period? Based on the social capital theory, we can hypothesize that norms established in the network of Islamic schools developed the context for political mobilization against the ruling system (Pahlavi regime) through creating political confidence. The present research deals with two case studies of Islamic schools of Jame'e Ta'limat and Refah. the present article has been deduced from Ph.D. dissertation and its research methodology is descriptive-analytic methodology. Its data include interviews with some teachers and students of such schools and also analyses and assessments of some 6000 historical documents (from different document centers).

Ash'arism is a theological school of Sunni Islam founded by Abu Hassan Ali Bin Ismail al-Ash'ari, which enjoys the most followers among Islamic schools. Due to the importance of futurology and its effect on the future insight of the Islamic schools, an assessment of this school as well as its comparison with Shiite school will play an essential role in understanding the intellectual path of the followers of these schools in the future as well as understanding the future of the Islamic world. This study is intended to investigate the main features and intellectual principles of Ash'arite and Shiite schools of thought and the effect of these principles on the future insight of these two schools as well as understanding the intellectual framework of both schools of thought with regard to future and understanding their differences and the origins of their differences with regard to future. Employing content analysis, while reviewing the social and historical background of the formation of the Ash'arites, this research investigates the main doctrinal principles of this school from the perspective of its thinkers. Consequently, the main differences between Ash'arism and Shiism will be explained.

All Islamic and Non-Islamic schools have talked about the playbooks، the principles and the necessity of the correct realization، Because of the importance of management in the progress of societies. Since the Islamic school is more complete in responding to these cases، than other schools; it is necessary to get a new look and a special attention to practical way of Imam Ali، its managerial principles be articulated clearly as the road map of Islamic countries. According to practical way of Imam Ali observing the principles like selecting officials and brokers، consulting on matters، having popular goals and supporting people، Islamic ethics، reward and punishment، the division of labor، observing moderation and justice، the science and understanding and awareness of affairs and finally controlling and monitoring can lead to improving governance principles and the achievement of Alavi’s government’s objectives such as reviving justice، instructing and breeding، supplying freedom and independence and improving people’s livelihood disposition (economic development) and finally divine adduction. So in order to improve the governance indicators and the most important in order to fulfill the development and excellence in Islamic countries it is necessary the rulers of Islamic countries to consider all the Alavi’s government principles.

Imam Khomeini (RA) is a luminary person in the Islamic world who has been very affective in the Islamic world in the contemporary century that try to increasing the conditional life of Moslems for the betterment of Islamic society. Islamic unity (Vahdat) is a specific and important viewpoint of Imam Khomeini (RA) before Islamic revolution and especially after it. There are two approaches for Islamic unity that are described by Muslim thinkers. One of them is proximity of Islamic schools (Taghrib) and other is political unity. So, in this article the theory of Imam Khomeini is analysed to show the approache of Imam Khomeini about Islamic unity (Vahdat) by descriptive analytical method according to all of speech, letters, messages of Imam Khomeini. In fact, first of all, the Social Functions of Islamic unity (Vahdat) in the Thought of Imam Khomeini (RA) is determined, after that this article is shown how those functions prove that the Imam Khomeini's theory of of Islamic unity is closer to political Islamic unity than the proximity of Islamic schools.

The jurists of Islamic schools consider the woman's blood money to be half of the man's blood money in case of murder. Due to debates and discussions raised in this issue in recent years, a serious research was required to find the reason of the difference. Using the main sources of jurisprudence and narration of Islamic schools, this article, with a descriptive and analytical method have investigated the foundations and philosophy of the difference between men and women’s blood money in Islamic jurisprudential schools. The findings of this research show that, firstly, contrary to the claims of some opponents, the viewpoint of the inequality of blood money between men and women in Sunni jurisprudence and Imami jurisprudence is based on conclusive evidence rooted in Islamic sources, and secondly, this point of view has a defensible reason and philosophy.

Theories form the main pillars of sciences because most interpretations and analyses of natural and social phenomena are made through theories. The present study aims to introduce the theory of the style of Islamic Revolution based on the characteristics of Islamic Republic of Iran which stems from Islamic school of thought and Imam Khomeini’s religious ideas. This study mentions the necessities of local theorization for media in the Islamic Republic of Iran. Since the Theory of Human Innate Nature is the cornerstone of Islamic School of though and Imam Khomeini’s religious ideas, it is explained in its all dimensions. Thus, using Imam Khomeini’s viewpoint on innate nature of human being, we propose the theory of the style of Islamic Revolution and the theory of Islamic Media in general.