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As an emerging science, family economy describes the family based on market exchanges. Its new explanation has caused the family to be governed by a rational order that destroys the individual and family relations. The criteria developed to measure the family economy are rooted in human capital and focus only on the material aspects of the family, while the family as a natural and fitrah-based institution is of a completely different nature from economic enterprises. Therefore, it is necessary to design scales based on Islamic principles and for the comprehensive growth of the family. The purpose of this study is to construct and validate a family economic questionnaire based on the theory of "Gradational family economics”. This theory provides a real and rational explanation of different families’ behavior in matters dealing, somehow, with a kind of economic motivation. It has presented its findings according to which families are fuzzily ranked, based on their degree of growth, into ten categories: enemy, irrational, natural, exploitative, collaborative, cooperative, fair, benevolent, sacrificing, and transcendent. This research has used the directed qualitative content analysis method to extract the family economy evaluation indicators, and conducted a survey on 387 households in Tehran. Results of the confirmatory factor analysis have shown that the data fit well with the factor structure and theoretical basis of the research, and the Cronbach’s alpha, structural reliability, discriminant validity and convergent validity criteria were confirmed as well. Thus, this questionnaire has the desired validity and reliability

Following the migration of the prophet Mohammad to Medina, establishing the new political structure and increasing the number of Muslims, the newly established government faced new challenges and realities. One of these realities and challenges was the economic life of Medina society and the need for its organization. Accordingly, the present study based on a descriptive and explanatory method, try to answer the question of how economic strategies of Nabawi Government could transcend the traditional economy to Islamic one and what strategies were employed in that time. In fact, the aim of this study is to investigate the policies, strategies and approaches of the holy Prophet management in the economic arena and introducing it as an example for real Islamic economy. The results indicated that the Prophet Mohammad tried to illuminate the basic strategies and future of Islamic government in the economic arena based on the tangible necessities and realities. These strategies originated both from revelational and nabawi teachings and based on realities and necessities of establishing Islamic government, recognizing the elements and capacities of Mohajirin and Ansar as well as circumstances of new environment and context. Trying to eliminate traditional treats, illuminating new concepts and elements of Islamic economy, endorsing economical basis of Muslims and cutting their dependence to Moshrkin and Ahlol-Ketab were some of the new strategies of Nabawi government. Therefore, the Prophet Mohammad sought to present and put new thinking and strategies in the new economy so as to organize new kind of economy in Medina which is called Islamic economy.

Theories of "government" are based on their philosophy of support, and they appear in all domains, including political economy. Assuming that the "Transcendental Theosophy" is a philosophical device supporting the Islamic Republic of Iran, the political economy of the Islamic state should also naturally fit within the framework of the transcendental theosophy. In this regard, the present study, by inferring and formulating the principles of transcendental political economy from the foundations of political transcendental philosophy, has examined the "Seven Approaches of Resistance Economics" based on these principles. The research method is descriptive-analytic with "author-based text mining" approach. The results show that in addition to adapting seven approaches to related decrees of Mulla Sadra's theosophy, we can add three approaches of "knowledge-based", "public-based" and "corruption-based" to this document. As theoretical transcendental theosophy extends beyond politics, philosophy or political theosophy can also be sustained in the discipline of political economy, and we can speak about the transcendental political economy. These results can be used to formulate the "Comprehensive Theory of Political Economy of Democratic Islamic Government" and "Updating the Resistance Economy Document".

The holy Quran as the eternal miracle of the prophet of Islam (PBUH) requires an accurate understanding, in order to receive human life approaches which are not possible except through interdisciplinary studies. On the one hand humanistic sciences such as economy have not gained full credit and success in solving recent problems and answering the set questions. Suggested conventional economy policies in reducing poverty advises the correction of social institutions and does not pay much attention to “family” as a subject, when Islam looks at “family” as the basis leading to society concerning its social, cultural and economic aspects and suggests clear instructions and policies. In the same way, interdisciplinary studies enable us answer these sorts of questions. The following article has analyzed the role of moderate consumption on poverty alleviation in families by looking at Islamic teachings. If family’s economical patterns are formed based on Islamic teachings, these ideologies and beliefs of moderate consumption and poverty alleviation will be effective. Income, moderation, contentment and personal status are the required axes in drawing an Islamic life style based on justice and poverty alleviation in society. In practical approaches of this research we may point at the relevance of marriage and poverty alleviation, effect of priority in the couples’ consumption and also economical teachings of parents to their children in the formation of moderate consumption patterns in Islamic family.

Values of western culture have combined with economics in differentdelicate methods. These values play an important role in theories.Three principles including: observation of values, efficient allocationof resources and brotherhood (friendship and understanding betweenpeople) can be concluded from Islamic solutions on demand.Although economic subjects have the potentials of accepting newmethods but regarding the rules govern the behavior of aneconomical Muslim man, a little change can be made in the conceptsrelated to the literature of capitalist economy to present thediscussion.The principles of brotherhood, economy and avoidance ofmerrymaking (or efficient allocation of resources) make people tendto use basic necessities where they are limited and not more available,i.e.; people from different social classes, on low or high income, areinclined to buy particular goods and commodities.Stabilizing the conditions, the level below the curve of a Muslimdemand graph is less than a non-Muslim one in regard to the levelbelow the curve, but the level below the curve on a demand graph inIslamic market is more in regard to the highly – competitive market. Ifprices exceed the purchasing power of consumer in regard to thebasics for living, the Islamic government or people on high incomecan pay for, through donations to reach to the utility level. In otherword, the effects of income, in two levels of prices, based on the highamount of consuming ( waste ) and lowest amount of consuming (living necessities ).