Modernism in the Islamic methods of change is among the most important issues in the Islamic thought. The most important priorities of modernism in the methods of change are proposing Islamic alternatives, renovating Islamic methods of change, freedoms, and rights, difference, interrelationships and dialogue, democracy, plurality and relationship with others, relationship with the West and Islamization of knowledge. Islamic thought thrived outstandingly in the 80s and attained balance once more. Facing with the problem of state, movements in the Islamic world, the formation of research institutes about the epistemological domains of Islamic thought, special journals in the field of Islamic thought, and the emergence of a new generation of Muslim thinkers form the foundation of the emergence of new Islamic thought. Fighh [jurisprudence] and Osul [The Principles], the Quran and Tafsir [interpretation], and the Islamic thought behind the Islamic revolution constitute the most important cultural grounds of the Islamic thought. The most important features of the new Islamic thought include relationship with the time, movement toward modernism, review and critique, forethought, and moderation. In addition, human rights, public freedoms, government, state, political Fighh, Islamic knowledge, Ijtihad in Fighh and modernism in the contemporary Islamic culture and civilization are the most important challenges of the new Islamic thought.

By a careful study of the process of formation of Islamic thought in Islamic world and its entering Andalusia and a look at Toledo’s school of translators and then its propagation in other Western countries and by a study and analysis of the role of each Islamic philosophers and their works we find out that Ibn Sina has been one of the main architects in building the edifice of thought, philosophy and science in the East and West, to the extent that Ibn Sina and Avicennian philosophy can be considered the fountain – head of growth and development of Western philosophical thought in the Middle – Ages.The effective and dynamic role of Islamic thought in Spain by virtue of its eight hundred years of historical identity under the influence of Islamic government in Andalusia made this country in the Middle Ages as a main conveyer of Islamic thought to the West. At the present age too realistic position of Spanish thinkers and scholars in the way they confront the role of Islamic thinkers in philosophy and its influence in scholastic philosophy and then in Renaissance presents the best picture of the place of role of Islamic thought in Western world. The present article intends to explain the process of course and degree of role and influence of Ibn Sina and Avicennian philosophy on Andalusia and contemporary Spain as a passage way for transfer of Islamic philosophy to Western world.

The present study aims to determine the effective institutional related factors on the efficacy of general courses in Islamic Thoughts faculty from Islamic Azad university students’ point of view.
The nature of this study is applied research and the method is descriptive. Participants are all students in 94-95 in second semester in the 3 college: Human Sciences, Technical Engineering and nursing in Dezfoul Azad University. They are6262 students whom 395 are selected by proportionate stratified sampling. Data analysis was done by descriptive and inferential statistics.
Dezfoul Azad university students evaluated Islamic Thought faculty desirable in the "framework and content of the courses" and "execution of the courses" but undesirable in the "management of its schedules" and Islamic thought faculty in general.
Islamic Thought Department of Dezfoul needs to empower this department by pursuing suitable policies (like using faculty members, holding forums, powerful management staff and etc).

The essence of this current research is to emphasize the ethical axes of Islamic economic thought. The necessity of paying attention to the economic thought of Islam is so important that today the field of macro - economic activity has faced challenges and crises that the economic ideas of Islam provide a useful solution to those issues mentioned in the present study and the proposed strategies of Islam have been emphasized. The question arises: what are the principles of economic morality in Islamic thought? What are ethical elements in Islamic marketing? What are the challenges in the conventional economy and the way out of them in Islamic thought? The aim of this research is to specify and explain these issues. The current research method is based on comparative study of Islamic thought and modern economics that these two discourses are compatible with each other and Islamic thought with what capacities and approaches respond to the challenges of modern economy; and the novelty of this research is answering the challenges of modern economy based on Islamic thought. Finally, it should be noted that in this research we have tried to emphasize on ayatollah Mahdavi Kani ideas and ideas in the field of Islamic economics in order to emphasize on the ideas and ideas in the field of Islamic economics.

Ali Sami al-Nashar, an Egyptian scientist and one of the important figures of the contemporary Ash'ara, returns the Muslim intellectual system to the Qur'an and the Sunnah. According to him, the truths of the Qur'an include all areas of Islamic thought, both experimental and theoretical; For this reason, the scientists of the first centuries of Islam had an independent way of thinking and did not accept foreign ideas, especially Greek logic and philosophy. The purpose of this research is to investigate the intellectual system of Muslims with a descriptive and analytical method from the perspective of Sami al-Nashar and what is the intellectual system of Muslims from his point of view Al-Nashar's idealistic view of the history of Islamic thought does not mean a Salafist reading of the teachings and history of Islamic thought. According to him, they were the founders of the inductive logic of Muslim scientists, in which experimental sciences were formed; But the westerners have registered it in their name by violating the scientific principles. The findings of this research show that Al-Nashar's words about the establishment of the intellectual method and inductive logic by Muslim scientists and their opposition to foreign thought and science are not far from the truth and the sources confirm it.

Establishing the Human Rights Course in Iran has formally accomplished in 1993 by the enrollment of applicants in four universities. Now, its relation to Islamic thoughts is one of the main questions in this course. If the status of syllabuses, students, theses, research, educators, and resources indicate that there is proper interaction between this course and Islamic thoughts or they have contradictory relations. How can we strengthen their interactions?  This article intends to, firstly, describe content and method of Human Rights Course and its Islamic thought embodiments, as formally defined and practically applied, then  it compares the results with the main-stream and well-known thoughts regarding human rights. Finally, it proposes some suggestions for a better interaction between them.

The principle of validity is disussed in jurisprudence and islamic thought. According to this principle, all contracts are right unless they are proven to be incorrect. The validity of this principle is based on the quranic verses, religious narratives and the content of article 223 of civil law. The principle of correctness applies to all contracts. The adaptation of this principle in islamic thought with civil law, according to international contractual relations, is the issue of this article. Showing the theoretical challenges is the purpose of this article. In this article, we examine the principle of correctess in islamic thought and civil law of the islamic republic of iran. We also examine the role of this principle in attracting public trust and maintaining socil order.

As defined by Imamiyah jurists, equal co-partnership is a type of contract that brings together partners who share all business profits and losses. The history of examining this type of partnership dates back to the time of Sheikh Tusi, and many jurists who have entered into discussion of corporate contracts have also explored equal co-partnership. However, no independent research has been conducted regarding viewpoints of the five schools of Islamic thought in terms of this contract in a comparative way. This research work, developed through a descriptive-analytical and comparative method, states that due to the difference in definitions of this type of contract in five schools of Islamic thought, we have first reviewed definitions of each school separately and then, the arguments of those who believe in each statement have been examined in order to check the validity or invalidity of this equal co-partnership. According to Imamiyah jurists, equal co-partnership is a contract that enables two or more people to share any profit and compensate any loss in their business. There is sharp difference of opinion among opinions of the five schools of Islamic thought, the Imami and Shafi'i jurists believe that this contract is invalid, but some of the Imami jurists have attributed the validity of this contract to some of the Sunni schools, which is explained in this study. This equal co-partnership is void in Iranian law. Considering the difference in the definitions of the five schools of Islamic thought regarding this company, it seems necessary to first mention the definition of each religion separately and then to check the validity or invalidity of this equal co-partnership, while the evidence of those who believe in each statement should be examined as well. It is obvious that the difference in definitions of this equal co-partnership in the eyes of those who believe it to be true and invalid has caused the evidence mentioned for each promise to be different. After examining these evidences, the authenticity of the equal co-partnership is revealed according to the definitions provided by those who believe in validity of the issue. In addition to this, the invalidity of equal co-partnership, according to the definitions argued by Imamiyah jurists, is also evident in the eyes of the jurists of the five schools of Islamic thought.

One of the important gaps in the syllabus of Islamic thought courses in universities despite almost three decades of Islamic Thought department's activities is to conduct researches and design and clarify desired objectives for these courses that both complies with major policies of the country in this regard and is accepted by experts and university students according to current needs of the society. Having studied major policies of the country written down in different documents, we identified desired objectives. Then data were classified and divided into 385 initial codes. These desired objectives were collected and presented through categorization and themes based on research resources in eight generic fields. Since the research was really lengthy and expansive the validity of the desired objectives extracted through Delphi method, both from individuals and groups, and semi-structured interviews from experts and professors as well as questionnaires filled by university students of Islamic thought courses will be presented in a separated article.

Introducing the basics of liberalism, this paper brings into consideration its differences with the Islamic thought. The paper comprises of two main parts. The first studies the views of liberalism towards important categories such as justice, freedom, and limits of the rights of the state and new trends in liberalism. And the second part deals with incompatibilities of liberalism with the Islamic thought.