basics

Contrary to the claims of those who consider the lack of historical reports on the government's dealings with the phenomenon of hijab as an indication of the non-obligation of the hijab, re-reading the lives of the innocents (pbuh), narrative and historical accounts indicate the explicit and implicit dealings of these nobles in the face of the phenomenon of not hijab and Low hijab has two dimensions, positive and negative. That is, on the one hand, they invited everyone to observe hijab and modesty, and on the other hand, they fought against the phenomenon of not wearing hijab and bad clothing.The current research, which was developed with the aim of examining the specific and general narrative foundations of the principle of the hijab obligation and the descriptive-analytical method, is a search for the purpose of explaining and investigating the general narrative foundations that are established through the application, determination of examples and revision of manat, as well as specific traditions that are explicitly And it clearly expresses the encounter and encounter and obligation of the innocents (pbuh) during their rule regarding the phenomenon of hijab. The findings of the research show that there are specific and general narratives in the verbal and practical life of the innocents (pbuh) regarding the encounter and government encounter with the phenomenon. Bad hijab is a sign of the Islamic government's binding and strict intervention in this issue, and with its father, the obligation and necessity of Islamic hijab in individual behavior

A school that claims to govern human life must have a certain way of governing. The opinions of this arena are in the middle of the two poles of people-centered and God-centered. Considering the reliance of any superstructure theory on the fundamentals, first of all, we must see what the foundations are in order to determine the main orientation of Islam in the role of the people in governance.In this research, a descriptive-analytical method was used, and its approach is to analyze the described opinions based on the principles of Imam Khomeini's ijtihad. The purpose of this research is to answer the question whether Islamic principles support popular governance. What are the foundations and implications for the people of the foundation of governance, especially in the field of education. The article consists of two main parts, in the first part, the foundations of epistemology, ontology and anthropology, which every idea of ​​governance is based on, are discussed, and in addition to the above, the social ontology, credit and social perfection of human being are discussed as the main pillars of Islamic governance. Is.In the second part, how the principles of jurisprudence are involved in the derivation of social rulings is followed, and in jurisprudence discussions as the final part of the research, the cultural-grammatical literature of Islam is examined to promote the governance of the basic people in the field of education. The results of the research, both in the field of epistemological-historical issues and in the field of jurisprudential-principle issues, show the strong reliance of Islamic good governance on the role of people in different areas of society administration. Keywords: basics, governance, Imam Khomeini, education, people

The total of ideal attributes to reach a desirable community has formed Utopia theory according to the perspective of the thinkers and different societies for centuries. Many philosophers studied the attributes of the utopia in the Islamic world, and according to the difference in basics, different ideals have been defined than the other societies for the Islamic utopia. Ayat ol-lah Javadi Amoli is one of the recent jurists who analyzed the nature of utopia, emphasizing rationality. The conducted studies show that the difference between Ayat ol-lah Javadi Amoli and other scholars is his attention to the purpose, basics, and how they are extracted from the resources of utopia. The difference between religious and non-religious thought is in how these three elements are viewed and applied. Research has shown that the basis of human beings' right to live in an ideal society is their dignity. The source of dignity through the lens of religion is God and from a secular point of view is nature. To achieve the characteristics of the Islamic utopia, the authors have extracted principles from Ayat ol-lah Javadi Amoli’s works. The authors have tried to bring these principles into line with the principles of urban planning. In the non-religious approach, the main source to achieve the foundations has been people’s desire and common belief, and Absolute Wise’s discretion, i.e., God, is centralized in the religious approach. The difference in the resource results in the different purposes of forming a utopia. In this research, we seek to examine the ideas of Ayat ol-lah Javadi Amoli by using the research method of qualitative content analysis, and by analyzing his works and books, to extract the relationship between the elements said in advance and the principles of the Islamic utopia in a way that maximizes coherence and consistent with the views of this great jurist.

The present research aims at recognizing the bases of family therapy based on Islamic resources. The research, which is a foundational-theoretical one, uses a descriptive-analytical method and gathers data from Islamic resources to answer the questions on the nature of family therapy’s basics. To compose the research, we have inferred the basics from the Quran and the traditions. The final findings of the research show that the family therapy based on the Islamic sources enjoys the followings: the ontological bases of God’s deity, mediation of grace by selected men, the existence of after-life world, beauty and goodness of universe, the gradual nature of changes, the anthropological bases of human’s spirituality, human’s aestheticism, human’s dignity, human’s weakness and deficiency, the existence of sexual differences, being complement, human’s need to attachment and sympathy, human’s being accompanied by difficulty and hardship, human’s need to others, family’s being systematic, the value bases of sanctity of marriage and family, the value of child and having children, the centrality of duty and rights, man’s tutorage, the pathological bases of the family’s general impairments, the couple’s common impairments, the impairments specified to each of the couples, the jurisprudential and moral bases of desirability of reconciliation among Muslims, the desirability of intercession in forming family, the desirability of reforming the familial relationships. These basics are effective in the goals and techniques of family therapy, so family therapy theorists with an Islamic approach, should formulate the goals and techniques of family therapy, based on these basics.