Righteous act is one of the most frequently used issues in the Qur’ān to make man realize that his attempts would be influential in achieving happiness both in this world and the Hereafter; and that the consequences of one’s actions will undoubtedly return to the perpetrator. However, it is to be noted that the righteous act, like any other act of decency, is prone to certain damages that can repel it from the domain of good acts and neutralize all the attempts of the performers of those acts. This article is an exposition of the damages that the Holy Qur’ān has made human beings aware of by its verses. Vanity, condescension, apostasy, and lassitude are regarded as among the most important damages.

Islam's view of women is not just a gender-based perspective, rather many Quranic verses reflect and depict women as being on a par with men in different matters such as submission to God and faith, knowledge and intellect, piety and happiness which they can attain through righteous acts. It is important to explain the dignity of a woman and her personal and social status through proper interpretation of the verses. What actually casts doubt in this matter is the term 'virtue' whose mundane meaning is different from its reality with Allah. In this research, verses appertained to intrinsic and acquired virtues have been examined by analytical and descriptive methods from the perspective of Allamah Tabatabai, the great Shiite commentator, and that of the Sunni commentator (Fakhr Razi). The findings of the present research is that men are not superior to women neither in intrinsic nor in acquired virtues as both of them can reach the summit of virtue by means of faith, knowledge and righteous acts. In any case, the criterion for merit and virtue rests in the human essence which is common to both men and women.

With the supposition that the salvation formula in the Qur’ān, given the frequency of its use in the āyas (verses), is faith and righteous act, the writer of the article raises the question as to why in this formula ethics has not been mentioned as spiritual attributes and virtues, although the inner aspect (bāṭin) has been highly emphasized both in traditions and āyas. The writer has tried to bring up and study the viable hypotheses on this issue. In this respect, he has discussed ten hypotheses, criticizing eight of them and confirming the remaining two.

The negation of virtues and vices is one of immensely important issues which has been focused in many verses and Hadith. In this regard, different Islamic denominations have raised the issue to discuss its aspects and exchange ideas. In some Quranic verses, there is even a mention of “changing vices to virtues”; for example, Surah Al-Forqan Verse 70 introduces “repentance” as a means to save humans from sin, and regards “belief” and “righteous act” as a precondition to accept repentance. The present study which aims to investigate different views of Sunni and Shi’ite commentators regarding the above verse is conducted through descriptive analysis. The results of this research show that the term transformation in this context basically means “change”; however, there are some disagreements among commentators on how vices would change to virtues. Some interpreters hold that vice act would be changed to virtuous act, some others believe that the idea behind vice and virtue is their reward and punishment, and others interpret it as the transformation of vice consequences to virtue consequences.

In view of the Holy Quran and Narratives، if consumption is accompanied by the words like: piety، charity، righteous act، it can raise human being. However، it should be considered whatever is available to human being for consumption is limited. So the best and economic method of using finite resources and facilities to response to infinite needs، redouble the importance and necessity of promotion in management of consumption. This research used a descriptive_documentary method، and after searching in Islamic resources and extracting related narratives and the Holy Quran verses، describes the Holy Quran attitude towards consumption and its rules and then debates about its management in two areas family and community. It suggests that the true management of consumption from the negative perspective is thrift and reducing the unnecessary consumption، and from the positive view is efficiency. The important strategies of management of consumption which could be taken in families include planning، identifying the needs، and compliance priorities، and those which could be taken in society include paving cultural background، prioritizing the needs، highlighting the methods taken by religion leaders، and managing time.

There are difference and similarity between Islamic model of Progress and Secular model of Progress. The Islamic model of Progress making based on principles theological, cosmological, ontological, anthropological, axiology and etc. principles that lead to remarkable differences between two model.
As cosmological principles the most important , this article explain sixe cosmological principle and intend to showing outputs on theory of progress. Therefore, attention to cosmological principles is necessary for compilers of Model.
Some of results of the cosmological principles is necessary for Model, consist of: 1) pointing toward become religious and spiritual lofty, Divine nearness and ascetical life, good and happiness on this and next world, to advance belief to resurrection, and to dominate worth specially justice. 2) to consider increasing of science and thinking, religious jurisprudence, righteous act, faith, and morality as realms of progress. 3) Divine legitimism, jurisprudential and scientific management. 4) to direct scientific investigations according to foundation of Divine agency and theist, disclose and consider material and immaterial causes. 5) creation social and monist structure 6) to prepare for flowering of talents and capacities in confront to problems.

Self-Worth is a sense of having value and ability. Explaining the status and components of self-worth in the Quran and narratives reveals its importance in Islamic ethics, as the Quran and narrations are the most important resource of Islamic ethics. Explaining the components of self-worth in the Quran and narrations prepares the ground for formulating strategies for strengthening it with an Islamic approach. Strengthening self-worth with the Islamic approach does not have many of the flaws of the secular psychological approach to self-worth. Using a "descriptive and analytical" method, this paper has collected and categorized the components of self-worth in the Quran and narratives. Some of these components are: a sense of inherent worthiness, a sense of ability through divine favor, a sense of value in the world, the resurrection and the hereafter through faith and righteous acts, self-knowledge, not expressing one’s needs to people and being merciful to people.

The human will is the last part of the adequate cause for issuing a volitional action from him, and it can be strengthened in two positive or negative ethical directions. The orientation of the will and issuing a good or bad action from a person depends on the factors that affect the will. Using a descriptive-analytical method, this paper analyzes the factors affecting on human will and strengthening it in order to perform righteous acts from the viewpoint of the Quran. The findings show that, from the point of view of the Quran, several factors strengthen the will of the human being to perform good deeds, which, the most important ones are, knowing the obvious proof, the desire for happiness, affection and love of God, warning and paying attention to the consequences of the actions, being patience in misfortunes, being influenced by those, who have a strong will. In the following, the related verses to the aforementioned factors have been analyzed and reviewed and then their implications are discussed.

One of the blessings of the believers in Paradise referred to the verse 21 of Surah “alTur” is the annexation of their offspring on condition that they follow them in faith. Commentators have expressed differing views on What does the word "Zurriyyah" (offspring) mean and on what terms they can join their fathers. It is important to address this issue because how and the terms of this annexation, can play an important role the worldly function and otherworldly expectations of the Muslim. For example, if the understanding of this verse is that believers can join their believer ancestors in Paradise, the motivation to perform and increase the righteous acts among the children of believers is reduced and it is assumed that Muslims They can attain the highest levels of Paradise among their ancestors by attaining a minimal level of faith. Analyzing the commentators' comments suggests that the most appropriate conception of the verse is that we should first, refer “Zurriyyah” only to the children, not to the later generations, and annexation to the meaning of companionship, not to being equal in degree.

Salvation grounded on faith, good deeds and servanthood of God are the aim of the creation of man. Prayer is the most important righteous act and the pillar of acts of worship. Performing prayer, in the sense that’’ prayer is performed by observing its conditions’’ has various effects on those who perform prayers, including the cognitive, ideological, devotional, spiritual, emotional, mental, moral, behavioral, biological, sanitary, social, cultural, economic and political aspects of their life. Therefore, performing prayer, whether individually or Jama’at(in a group), inside or outside of the organization has great effect on the ‘’ organizational life’’ and also the ‘’organizational behavior’’ of personals, an issue which researchers investigate under the headings of the social, cultural, economic, political and official effects of prayer. Also, performing prayer has special effect on ‘’organizational change’’ and it contributes to its occurance, an issue which has not been given due attention. Doing research on the effect of erecting prayer on organizational behavior and defining its role in the organizational change can encourage the agents of organizational change to disseminate the idea performing prayers and deepen the culture of praying. Thus, it will be possible to make use of the positive effects of prayer on organizational behavior and pave the way for an organizational change. The present paper focuses on the role of erecting prayer in organizational change. Using a descriptive-analytical method, this paper makes a theoretical study an Islamic teaching, to investigate the role of Erecting prayer in organizational change.