محمد امامی

The relationship between "commanding" and "commanding" in administrative sciences and law is known as the term "principle of hierarchy" to be one of the essentials of establishing administration and ensuring administrative order. Despite all this, the assumption of the employee's constant duty to obey and submit to the administration has disadvantages and also prevents the spread of the discourse culture in the administration, accountability and strengthening of collaborative opportunities.In this article, in order to study the concept of " resistance" and "disobedience" in the field of administrative law, the possibility of an employee's disobedience in the face of orders that seem to be contrary to the law, Sharia and fundamental principles has been investigated. In most of the sources that have dealt with the category of "illegal command", they have often focused and stopped on Articles 96 of the Civil Service Management Law and 158 and 159 of the Islamic Penal Code. The purpose of this article is to take a different attitude at the mentioned articles and present a basic analysis, to observe the issue of "resistance of the agent and the order of the agent" in other legal articles, especially Article 91 of the Public Accounts Law, and consider its reflection in foreign law.

This article has been written with the aim of explaining the place of the motif and basis of wisdom in the poems of Parvin Etesami. Parvin approach to many social, educational and educational relationships is based on wisdom and reasoning. In his poems, Parvin is a caring teacher and a perfectionist sage who, with the light of reason, guides broken hearts and depressed minds with wise expressions and mystical consolations towards effort and action, hope of life, taking hold of the soul, acquiring perfection and art, double effort and action and action. Happiness and virtue guide.The question of this research is how did Parvin express these teachings, which is different from the speech of her predecessors? In the shade of wisdom and by using literary and expressive possibilities .parvin Etesami has nurtured and represented many constructive teachings that lead to human happiness in her magnificent and dynamic mind and language. This research has analyzed and investigated the explanation of wisdom and wisdom with documentary and library method....

Globalization is a dynamic and evolving process that presents various challenges to individuals and organizations worldwide. To sustain themselves in the current environment, all organizations and industries must acquire the ability to compete globally. This transition towards world-class manufacturing allows them to meet both domestic needs and international customer demands. This study aims to develop an integrated model of the executive requirements for sustainable world-class manufacturing in the food industry, specifically focusing on oilseed products.

This qualitative research employs a grounded theory approach to create a paradigm model. The primary data collection method involved structured interviews with specialists and experts in the oilseed production sector. Data were analyzed using Atlas software based on grounded theory and the paradigm model, following three stages of coding: open coding, axial coding, and selective coding. Through this process, concepts emerge from the codes, categories from the concepts, and theories from the categories. By examining the similarities and differences within these categories, connections can be discovered, leading to the development of new compositions. The executive requirements for sustainable world-class manufacturing were then analyzed and the model validated through theoretical testing.Result and Discossion: Data analysis revealed that causal conditions are divided into intra-organizational infrastructure, including management, supply chain, and marketing infrastructures, and external environment infrastructure, including agricultural knowledge and policy infrastructure. These factors directly influence the occurrence of the phenomenon, which is the executive requirements for sustainable world-class manufacturing in the food industry. The implementation of strategies at the organizational level (including marketing, sales, knowledge acquisition, production process, management, and human resources strategies) and macro-level strategies (policy-making) are influenced by intervening conditions (external challenges such as export, policy, community, and climate challenges, and internal organizational challenges such as management, production, and human resources challenges) and contextual conditions (existing national conditions). These factors lead to consequences categorized into national interests and business development.

Each model and its implementation have specific consequences. The presented model for sustainable world-class manufacturing outlines consequences aligned with internal, societal, environmental, and external impacts, categorized under national interests and business development. These include improving human resource indicators, production processes, innovation opportunities, marketing management, financial benefits, and branding. This model is tailored for implementation in Iran and has been validated by all interview participants.

For a long time, political officials, who also had administrative discretions, tried to escape accountability by making their administrative decisions look political. Therefore, in the last century, the relationship between administrative and political actions as "administration-politics dichotomy" or "administration-policy dichotomy" was attract attention of scholars in this field. In this article, efforts have been made to clarify the relationship between political and administrative actions and the concept of dichotomy, and we found that the meaning of dichotomy has shifted from differentiation and conflict to interaction and compatibility between them; Therefore, the aforementioned dichotomy is no longer seeking substantive or organizational separation of these two actions, but has gone beyond this concept and made the conflict interwoven with interaction. In this way, the decision of an administrative political official can be both political and administrative at the same time, and the complementary dichotomy of svara shows the relationship between these two concepts well. For the purpose of the article and in order to provide a solution to create relative separation, three practical ways are suggested: first, paying attention to the dominance of administrative or political function, second, paying attention to the motivation and purpose and third, identifying dichotomy as a constitutional principle that end the argument.

According to the opinion of well-known jurists, a criminal who commits a crime outside the Sacred Mosque (Masjid al-Ḥarām) in Makkah and then takes refuge in this holy place, is subject to Islamic treatment and is immune from punishment as long as he/she resides in the holy shrine. The important question is raised whether it is possible to extend the ruling of “criminal immunity for criminals who reside in the Sacred Mosque” to other holy shrines as well or not. In response to that, some jurists consider holy shrines to be the same as the Sacred Mosque and cite four reasons to prove their claims, but another group does not accept the association of other holy shrines with the Sacred Mosque. In this regard, they citing to this evidence that “there is no special reason” and “adhering to the principle.” Using the descriptive-analytical method and with a critical approach, this study strengthens the second group’s point of view and analyses and criticizes the first group’s point of view. Therefore, in the end, the conclusion has been reached that the view of the second group is correct. But, if the immunity of criminals who take refuge in the Sacred Mosque is based on the security of the shrine, as the religious texts clearly state this matter, due to the existence of a special text (naṣṣ) regarding the security of the Holy Shrine of Imām al-Ḥusayn’s (ʻa), only this holy shrine can be associated with the Sacred Mosque and not the other holy shrines.

In Islamic jurisprudence, individuals belonging to the divine religions of Judaism, Christianity, and Zoroastrianism, who possess divine prophets and celestial scriptures, are referred to as religious minorities, People of the Book, or Dhimmis. Through the Dhimma contract, they are permitted to live in Islamic societies. Non-Muslims residing in Islamic lands are obliged to enter into a Dhimma contract, necessitating adherence to two fundamental conditions: the payment of the jizya tax and compliance with the regulations of the Islamic society. Among the commitments for non-Muslims (Dhimmis) in Islamic countries is the prohibition of certain acts, such as sexual offenses. Unfortunately, one of the prominent sexual offenses, known as panderism [ghavvadi], persists among Dhimmis residing in Islamic societies, despite their commitment to Islamic penal laws. This offense has evolved from individual transgressions into organized crimes, including the trafficking of women and girls, leading to the establishment of networks of corruption and centers promoting indecency.

Research Question:

This study aims to address a significant gap in the existing body of research by focusing on the offense of panderism committed by non-Muslim minorities. Despite numerous studies on the subject, there is a lack of independent research specifically dedicated to panderism among non-Muslims.
     Therefore, the primary research question is whether the offense of panderism is unequivocally established for non-Muslims, and if so, what punishment is applicable to them.

Research Hypothesis:

The hypothesis posited for this research is that the offense of panderism by non-Muslim minorities is subject to legal consequences within the framework of Islamic penal laws. While existing legal provisions address the offenses committed by non-Muslims, the legislation does not explicitly mention panderism. This study aims to examine the clarity and adequacy of legal provisions, proposing a nuanced perspective on the equivalence of punishment between Muslim and non-Muslim offenders, particularly in cases of panderism.

Methodology & Framework, if Applicable:

This research adopts a doctrinal and analytical approach, drawing from a comprehensive review of library resources. The nature of panderism as a punishable offense will be first explored from a legal standpoint, examining the legal nature of the offense and its justifiability under the Islamic penal framework. Subsequently, a detailed exploration of panderism from a jurisprudential perspective will be conducted, comparing the legal consequences of panderism committed by Muslim and non-Muslim individuals. The study will scrutinize the legal and jurisprudential foundations to underscore any disparities and ambiguities in the treatment of this offense within Islamic societies.

The culmination of legal perspectives indicates a challenge in categorizing the offense of panderism by non-Muslim minorities as a crime and enforcing punishment solely based on the legality of crimes and penalties. However, a profound examination of the rational foundations and the refinement of principles allows for the substantiation of the criminal nature of panderism committed by non-Muslims (Dhimmis). Furthermore, a steadfast commitment to the broad interpretation of the narrative provided by Abdullah ibn Sinan, as recounted by Imam Sadiq (peace be upon him), sheds light on the role of a panderism. Described as a sexual intermediary who facilitates adultery between men and women, the narrative prescribes a punishment of seventy-five lashes and banishment from the city. Notably, this narrative encompasses both Muslim and non-Muslim offenders, emphasizing the act of bringing individuals together for unlawful sexual activities.
     The application of this narrative, inclusive of Dhimmis, overcomes existing challenges and obstacles, leading to the conclusion that there is no ambiguity in the criminality of a panderism, whether Muslim or non-Muslim. The change in religion does not impact the essence of the offense, as a mature, rational, and consenting individual intentionally gathering people for illicit acts remains unchanged. Therefore, establishing both the material and mental elements of the crime is unequivocal, enabling the enforcement of the punishment outlined in Article 242 of the Iran's Islamic Penal Code of 1392 SH. This entails seventy-five lashes and subsequent banishment from the place of residence upon a repeat offense.
     Moreover, through the refinement of legal principles, it becomes apparent that the execution of the prescribed punishment is equally applicable to non-Muslim pimpers. This affirms the equivalence of penalties between Muslim and non-Muslim offenders, addressing any potential concerns about disparate treatment based on religious affiliation.

In conclusion, this study navigates the intricate legal terrain surrounding the offense of panderism committed by non-Muslim minorities in Islamic societies. By examining both the legal and jurisprudential aspects, the research establishes that the criminality of panderism by non-Muslims can be substantiated through rational foundations and the refinement of legal principles. The study draws on a comprehensive interpretation of a narrated account from Islamic tradition, encompassing both Muslim and non-Muslim offenders, thereby offering a nuanced understanding of the offense.
     Furthermore, the research underscores that the conditions warranting the execution of punishment for panderism are applicable to non-Muslim pandersims without any shadow of doubt. The change in religious affiliation does not mitigate the criminal nature of this act, as it involves a mature individual intentionally facilitating illicit activities between consenting parties.
     This study contributes to the ongoing discourse on the treatment of offenses committed by non-Muslim minorities within Islamic legal frameworks. By clarifying the legal implications surrounding panderism, the research provides valuable insights for legal practitioners, policymakers, and scholars seeking a comprehensive understanding of the complexities associated with such offenses in the context of Islamic societies.

The narration of “Innama al-A’mal bi-al-Niyyat” is a narration that Shia and Sunni jurists have used in various chapters of jurisprudence and have cited it in several issues. This narration is challenged and questioned in two dimensions; One is from chain of document and the other is from the point of view of content. Although many works have been written about these two dimensions, but less has been done to examine the document and explain its semantic scope in a comparative way and to determine the stronger meaning by citing evidences. This article aims to use a descriptive-analytical method, using a library method, while discussing and examining its documents from the perspective of Two Major Islamic Sects, to investigate its possibilities and semantic scope, and to determine the strongest possibility with the assistance of numerous clues and evidences. The findings of this research indicate that the narration is authentic and acceptable in terms of issuance as a document based on the school of issuance trustworthiness by combining evidences such as narrative reputation, practical reputation, agreement with authentic narrations, spiritual or abstract massive report. In terms of the content, which has many possibilities, the possibility that what is meant by it is a comprehensive concept and what the scholars have said as the meaning and meaning of the narration is an example of it, seems stronger.

The main issue of this research is to explain the moral right and examine the ratio of legal right and moral right with emphasis on the citizenship rights system. While examining the moral foundation of rights from the perspective of Kant and natural right, we take this question into account that How can we move towards the realization of a kind of ethicism in the field of citizenship based on the explanation of jurisprudence and provide more effective implementation of legal approaches so that citizens feel obligated to obey the law not obliged to obey the law. findings of this study, which have been collected in a descriptive and analytical manner, despite emphasizing the existence of a moral right, believes that people align their behavior with the rule only when they consider the moral model as a behavioral standard. Therefor the hypothesis of this research indicates that with considering the citizenship rights as moral rights, according to approved internal values, legal norms will be accepted cause its consistency with ethics which leads to the replacement of obligation concept with compulsion to obey the law and improves the relationship between citizen and government.

There are three kinds of death Punishments in Islamic law: Retaliation, Hadd or death ascertained execution and Tazir or not- ascertained death execution. Sometime after execution and death ratification by the physician, there appear the signs of life in the offender. The question to which this study, an analytic one is going to answer is that whether it is permissible for the judges to execute the offender in this case or not. The Islamic criminal Law of Iran following the majority of Imami jurists accepts the view that the family of the victim have the right to ask the execution of the offender due to the concept of some verses of the holy Quran and some narrations. The outcome of this study is that in the case of the retaliation it is trough but The outcome of this study is that in the case of the retaliation, it is trough but in the case of Hadd or death, ascertained execution it is not permitted when the offence is proved by his assertion, and the offender suffers the enforcement of the punishment. And Finally in the case of not- ascertained death execution it is not permitted at all due to the lack of proofs.

In some cases, it is observed that a person commits the crime, but the liability lies with another person. Such as the government’s liability for some damages caused by its employees. However, this contradicts the general principle that the punishment is directed at the person and the liability directed at the perpetrator, which is based on several verses of the Holy Qurʼān. Now the question arises that what are the rules in Islamic jurisprudence that can prove nthis liability. So far, attempts have been made to answer this question, which do not seem to be convincing. Compiled analytically, this study tries to provide a comprehensive answer to the above question. Criticizing refering responsibility of others to the principle “Whoever benefits, the loss will also be his responsibility” or the principle “the instigator is stronger than the principle offender,” this conclusion has been reached that it is based on tanqīḥ manāṭ (refinement of the basis of a ruling) raised in the jurisprudence or the extraction of the religious shariat tendency from the many cases in the words of the jurists that the responsibility for the act of one person is given to another, it can be considered as the dominance of the third party and his authority over the perpetrator, or it can be used the intellectual’s procedure to prove it.

Undoubtedly, a wife who has a permanent marriage and submits, it is obligatory for her husband to provide her alimony. Sometimes there are situations where the woman refuses to comply and she may have permission, but her alimony is still protected and the husband who abandons the alimony is sentenced to prison according to the law. But the opinion of many jurists is different on this issue, and since its analysis can cause a change in the vote in the legislation, it is necessary to research it. Based on this, we are faced with two upcoming questions; With what jurisprudential and legal basis can the wife's entitlement to alimony be proved in cases of permissible disobedience? What is the verdict of not paying the wife's alimony in this assumption, and how much can the sentence of imprisonment be in line with the family protection law? In this article, we are trying to evaluate the permissible cases of disobedience, the wife's entitlement to alimony and the type of punishment for the husband who neglects alimony in this situation. Based on the findings of this article, which was written in a descriptive and analytical method, in cases of disobedience, the wife is entitled to alimony, but punishing the husband with imprisonment is against supporting the family, and the punishment of the husband who neglects alimony should not be imprisonment.

Considering the functional evolutions of modern legal systems, in our times, some of the Islamic law dictates such as the one-fifth tax (khums) and the alms tax (zakāt), the issue of taxation, or discussions related to the legal equality of men and women have ignited debates, particularly in the field of the Epistemological fundamentals of law. The present research aims to provide a suggestion according to which, it might be possible to reconstruct the rational view onto Islamic legal with a mu‘tazilī approach and, thereby, to achieve more compatibility between Islamic Law and the legal requirements of Public Law in contemporary political communities. With this approach, the authors address the topics of “rationality” and “human will” as two concepts with fundamental importance in the theory of Qāḍī ‘Abd al-Jabbār al-Mu‘tazilī. It seems that, from this point of view, with a legal and positive interpretation of the elements of Qāḍī ‘Abd al-Jabbār’s theory of justice, it would be easier to bring Islamic legal dictates and the secular rules of the modern legal systems to coexistence.

Music reflects a strong cultural tradition in Kurdistan province, which is passed down orally from generation to generation and bears a collective character. Narmeh Nay, an aerophone and one of the main musical instruments in Kurdistan province and the Mokryian region, has gained popularity over the last fifty years and is widely used in celebratory occasions to perform Gorani. The exchanges among musical culture of these regions with other cultural fields, such as other Kurdish speaking areas and Iranian, Turkish, and Arabic music, have resulted in the expansion of the repertoire of this instrument along with the emergence of new platforms for performance, such as concert halls and studio recordings. In the last few decades, the emergence of radio and the production of new songs, inspired by Kurdish music culture blending with Dastagahi music and traditional cultures, has led to the composition of new Goranis that correspond to the modal systems of Homayoun, Mahor, Chahargah and Isfahan. In the past, it was not possible to perform these Goranis with the previous intervals and playing techniques of Narmeh Ney and Sorna, which were the main melodic instruments in their ceremonies, not to mention that the musicians were also not equipped to accompany other instruments or singers. As an example, the introduction of new instruments, such as Synthesizer and Divan, in wedding ceremonies where Narmeh Ney and Sorna are traditionally performed, has introduced challenges to these musicians. Additionally, regarding the performance venues of Kurdish music, the cultural exchanges that have taken place in recent decades, have led to the introduction of new possibilities and contexts, such as concert halls, for the presentation of music in the urban environment of Kurdistan.These cultural exchanges, as well as new platforms for Narmeh Ney players to perform music, have made a significant impact on the musical traditions of the Kurdistan region. To adapt to these transformations, some musicians have changed their playing techniques and the instrument’s structure in order to be able to accompany other instruments or find a larger audience. Using established theories of "acculturation," and its impact on instrument changes, this article examines the cause and transformation of this instrument in the music of Kurdistan province. This research demonstrates that as the result of cultural exchanges, such as the introduction of new instruments in the region, the performance of Kurdish music in orchestral form in concert halls, and the need to accompany other instruments in new venues, Narmeh Nay has undergone some major transformations. These major changes have led to a rising prevalence of using Narmeh Nay in musical performances across the Kurdistan province. This research has benefitted from qualitative methods to collect and analyze data. Weaving together participant observation, in-depth interviews, and archival research, this study aims at explaining the transformation of this instrument in light of these exchanges, taking into account the performative culture of this instrument as a dynamic phenomenon. In order to explain the potential scale of Narmeh Ney, the natural sounds were first extracted and analyzed, and then the variable and added melodies were written using new techniques.

Today, the concept of economic freedom as one of the necessary conditions for achieving sustainable growth and development has particular importance, so understanding the concept and components of the subject, as well as the limitations and obstacles imposed on it, are essential for any legal system to achieve economic growth and prosperity by reducing or eliminating barriers. Therefore, in the present article, the quantitative limitations of the principle of freedom of trade as one of the components of economic freedom are explained by descriptive-analytical method, and the approach of the Iranian legal system was examined through scrutiny of laws, regulations and annulments of the General Assembly. The result is that the Constitution and related ordinary laws, such as the Article 44 General Policy Implementation Law, the Development Plan Law, the Export and Import Law, and the Customs Law, have been legislated in order to support the development of foreign trade, facilitate the processes of the licenses, reduced customs formalities and also the removal of non-tariff barriers. Contrary to the legislative approach, the executive sometimes creates or expands trade restrictions and prohibitions through regulation, but The Administrative Justice Court, as the body that oversees government approvals, relies on the rule of law, often with a narrow interpretation of the legal restrictions and citing to general legal principles such as the acquired right have protected the freedoms of individuals.

If a person performs the congregation and Imām of congregational prayer or Imām al-jamā‘a (Arabic: إمام الجماعه) recites ‘Azāim or ‘Azāʾim al-Sujūd (Arabic: عزائم السجود) but does not perform the prostration of sūrah al-‘azīma in ṣalāh (Arabic: صلاه, prayer), on the one hand, the person who prays behind that imam must perform his/her prostration in order to hear the verse of Sajdah, and on the other hand, performing this prostration may cause interruption in prayer and the person who prays behind an imam (Arabic: ماموم, Romanized: maʾmūm) has a problem about which side to accept. Therefore, how can an accountable (mukallaf) get out of this challenge? There is a difference of opinion among Jaʿfarī jurists in this regard. According to one theory, following the imam requires that the person who prays behind an imam must also leave prostration. The second theory states that maʾmūm must prostrate and that it is not permissible for maʾmūm to follow the imam in this situation. The second theory has offered different solutions. Some jurists say that in this case, maʾmūm must perform the substitution of sajdah (by gesture). A group of jurists said that maʾmūm must use gesture and perform sajdah after finishing the prayer, and according to others, maʾmūm’s obligation is only to perform sajdah after the prayer. This article, which has studied the jurisprudential documents of the issue in analytical-descriptive way by studying ancient texts, has concluded that by following an imam, maʾmūm must not perform prostration, but due to the existence of necessary and lack of obstacles, performing gesture and pointing is obligatory for maʾmūm and maʾmūm’s prayer is correct and valid.

“Justice is good” and “cruelty is bad” are two of the most frequently used principles and propositions in various disciplines. Mutikallimun consider these two propositions to be rational, primary necessary, evident, certain, and needless of reasoning. However, some philosophers deny their evidence and certainty and consider them as generally accepted propositions that bear no truth except for conforming to thinkers’ views. Certainty in relation to these two propositions means believing in the correctness of their use in arguments and production of scientific results, and indemonstrability refers to their dialectical application. Some believe that the indemonstrability in the interpretation of such propositions would undermine the basis of moral propositions. The question here is why there is so much controversy about these two apparently evident propositions. The findings of this descriptive-analytic study reveal that the solution must be found in distinguishing between “intellectual goodness” and “rational goodness”. When these two propositions are considered as individual intellectual propositions, they are hypothetical and genetic judgments; however, at a rational social level, they are evident and, of course, mentally posited and, unlike the general view of logicians, they must be viewed as certain propositions (not as generally accepted ones). In addition, some statements such as “They have no basis but popularity”, which are used by some philosophers and logicians about the two propositions, are not used to deny their reality. Rather, they are intended to deny the evidence and necessity of these two propositions in intellectual analyses. Thus, no damage is done to their support for moral propositions.

The purpose of this research is to on what basis the other party or a third party may be required to provide evidence in favor of another. Concerns about discovering the truth and the need to observe good faith in proceedings require that litigants and even third parties be required to provide evidence in favor of another.   This research is of theoretical type and the research method is descriptive-analytical and the method of data collection is library and has been done by referring to documents, books and articles. In order to be successful in litigation, it is necessary to identify and prove the relevant issues; That's why the ways to access evidence are so important. The mechanism of discovery and disclosure may be effective in proving the subject matter;Ethical Considerations: In order to organize this research, while observing the authenticity of the texts, honesty and fidelity have been observed. The research results show that either party to the dispute may request the disclosure of documents and any other evidences related to the dispute from the other party or third parties, while in litigation it is the responsibility of the litigants to propose relevant facts and the claimant is responsible for proving these matters

One of the ways to correctly understand the history of Islam and the influential figures of the early days of Islam is to analyze the narrations about them. Hazrat Abu Talib was one of the personalities of this period, about whom many traditions have been reported. Two different views have been raised about him: a group of people, citing some hadiths about three verses of the Holy Quran, have thought that he died without faith. Another group believes that these narrations cannot be a reliable witness to this idea. Now the question about him is whether he believed in the Prophet of Islam and died with faith? The following article examines these narrations using library sources and in a descriptive-analytical method, and by stating their fundamental problems, such as weak documentation, denotation, conflict with other narrations, incompatibility with the contents and context of the verses, etc., their invalidity will be proved and by referring to massively reported narrations, the consensus of the Ahl al-Bayt, the consensus of Imamiyyah, the explicit poems of Abu Talib, and considering the criterion of discerning the truth, considered his faith as one of the unquestionable facts of the history of Islam.

Legislation in modern legal systems is the prerogative of legislatures, based fundamentally on the progressive principle of separation of powers reflected in the work of thinkers such as Monsieur, Hobbes, Locke, and others. However, in exceptional circumstances, methods such as referendums or referral to specific legislative bodies during the period of delay or the passage of pilot laws may be used. In some legal systems, extra-parliamentary institutions have become out of principle and the circle of exceptions has been illegally expanded to include parliament as other legislative body; If most institutions should legislate technically and the scope of competencies in terms of compliance with the principles of legislation. This is important to avoid passing multiple and scattered laws and to get people out of the confusion and know what document to follow as a law. Fundamentally, political and philosophical schools such as liberalism, libertarianism, and republican theory have emphasized the need to at least suffice to preserve the fundamental rights and freedoms of individuals. It is possible to get out of legal parallelism by appealing to the minimal government, the necessity of observing the principle of proportionality, the necessity of paying attention to the philosophy of the principle of separation of powers. In this article, the authors describe the law by the parliament in a descriptive-analytical manner.

Theft is one of the oldest crimes against property, which has been dealt with by human beings since the creation of the right to property, and the perpetrator has always considered it deserving of punishment. In the current legal system, the punishment of a thief is ugly and forbidden where one of the obstacles to criminal responsibility has been met. Among the barriers of responsibility, the factors justifying the crime and the following factors, is the important issue of urgency. The conditions for realizing the urgency, the challenges of achieving it, the relationship between poverty and urgency, the system governing judicial decisions in this area, are among the important issues that are examined in the current study focusing on judgement No. 9309970269700866 on the subject of poor theft from the charity fund. Finally, based on objective insight and the system of legal evidence, by examining all the conditions in jurisprudence and law in the case of the poor thief, we come to the important conclusion that playing the role of urgency as a justifiable factor of crime is exceptional and illegal. In our current legal system, it is not possible to turn a blind eye to the evidence in the case and violate the rule of law by invoking the inner belief and conviction of the judge. The existence of a suspicion of urgency in the accused can at most preclude the application of the hadd punishment on him.

The pilgrimage of the dead people and Ahl-Beit (P.B.U.T) has some effects on the person itself and his/her relatives (entourages) like any other things that a human does. Such effects are sometimes investigated individually and sometimes are subtilized socially and sometimes are studied in terms of the other religions’ viewpoint on these actions. In this research, we are aiming at mentioning firstly an introduction into the reasons why we go on a pilgrimage in the right direction and at stating that why we shouldn’t get out of this direction in terms of sharia and wisdom, and ultimately, we will study the educational aspects of pilgrimage individually and socially as well as its impact on non-Muslim and non-Shiite people. We also will investigate the negative and harmful effects of heresies and superstitions in pilgrimage. Also, since the pilgrimage has its own customs, do’s and don’ts and huge educational effects, we are going to mention the most important educational aspects of Ahl-Beit pilgrimage (P.B.U.H) and divine saints.

In the present study, the effect of heat treatment temperature and time on the microstructural and mechanical properties of medium manganese advanced high strength steel with 5 wt% Mn and 0.1 wt% B were investigated. Three temperatures were selected as annealing temperatures based on the stability of the austenite phase (stability temperatures of 50, 70 and 90% of the austenite phase). Mechanical characterization was performed using a uniaxial tensile test and phase and microstructural studies were performed by XRD and SEM. Alloy ingots were hot rolled, followed by cold rolling. The cold rolled sample had a martensite structure before the annealing process and the annealing process at all three temperatures resulted in the annealing of the initial martensitic structure. With raising annealing temperature from 680 °C to 710 °C, and consequently increase in residual austenite, tensile strength and ultimate elongation increased. Due to the additional annealing of martensitic matrix, yield stress decreased. The superior properties were resulted from the sample annealed at 710 °C for 20 min which led to tensile strength and ultimate elongation of 960 MPa and 22%, respectively. Increasing the time from 10 min to 20 min at annealing temperature of 710 °C, led to the rising of ultimate elongation and residual austenite. However, further annealing time (30 min at 710 °C) brought about reduction in austenite stability due to the dissolution of Precipitate phases Accordingly, the austenite phase turned into martensite during cooling and the mechanical properties of the sample significantly worsened.

One of the crucial topics of kalām is the value-related and normative behaviors of human individuals and societies, and thereby, this discipline of knowledge is related to the act of ruling and public law. In fact, since public law addresses the notions of government and citizen and regulating their relations in its discussion of the concept of state, its addressing of these two domains with a prescriptive approach is the point of junction between the kalām-related and the legal discussions in public law. One of the topics in value-related discussions is the theory of justice. Theory of justice is the point of junction between kalām and public law. In fact, the scholars of kalam address the questions of rulership and government from the viewpoint of theory of justice and theory of morality. Issues like citizens’ political freedom, the relation between states and individuals, the concept of legitimate political Power, in general, the characteristics of an ideal state from ‘Qāḍī ‘Abd ul-Jabbār’s viewpoint are some of the topics related to public law that are addressed in his theory of justice.

future challenges in developing countries such as feeding a growing population, poverty, protecting the environment and facing climate change, which can perpetuate hunger and malnutrition and reduce economic growth, leading to political instability and harm.It has required these countries to design their own strategies in agriculture. Looking at the situation in Iran, this article presents strategies for achieving sustainable food security, development-oriented strategies based on agricultural mechanization.For this purpose, a matrix was created as an analytical framework that includes internal and external factors. On the one hand, it considers the current situation of food security in the country and with the help of time series models to estimate the future, the future of food security Predicts the continuation of the existing conditions and on the other hand, using regression analysis and correlation analysis, examines the relationship between mechanization symbols and functional manifestations and based on the results of these steps, proposes a strategic model for food security.