ادله قرآنی

The purpose of this research is to examine and analyze the medical rights of children in the Quran, Islamic jurisprudence and international law with an emphasis on Quranic, jurisprudential and legal evidence.

This research was conducted with the method of library studies and in a descriptive-analytical way, which was obtained and analyzed by referring to the Holy Quran and jurisprudential-legal evidences.

Children's medical rights are one of the most important discussions in the field of family medical rights. In this context, various legal schools have presented different views. In this article, he compares the views of two prominent and important legal systems; That is, the legal system of the Qur'an and Islamic Jurisprudence, which is the most comprehensive source of human guidance, and the Convention on the Rights of the Child, which is the foundation of the last human efforts of the 21st century in the international arena. In this article, we will compare the position of children's rights in two legal systems, in three basic, content and method areas. After the comparative examination of the two legal systems and considering the differences between them, it becomes clear that the rights of the child in the Qur'an have a higher and superior level than the Convention on the Rights of the Child; Because the convention, although it has positive and good points, has ignored some of the basic rights of the child.

For the health of the child, various aspects have been raised, including the health of the child during the fetal period and the pregnant mother, child nutrition, health and care of the child, support for children with congenital problems, insurance and social security, etc., but the status of the right Child over health in the religion of Islam and its followers in the laws and regulations of Iran and the Covenant of the Rights of the Child in Islam pay attention to previous generations, potential parents, mother's pregnancy and after the child's birth. This issue refers to the definition of a child in each of the four areas. In Islam, the child is concerned from birth, and the importance of protecting him based on religious principles goes back to previous generations, in a way that all people are responsible for respecting the rights, including the right to the health of potential future children, but in the Convention on the Rights of the Child, the definition of a child It is mostly related to after birth. Child care and visitation should be revised.

Oath is one of the ways to prove the murder and injuries inflicted on members, the implementation of which depends on the realization of filth. In jurisprudential principles, oath has been interpreted in order to preserve Muslim blood (caution in temperature) and save human life. And in Q.M.A is the last reason to prove a crime. On the other hand, despite the advances in science, medicine, technology, and the facilitation of crime detection and identification methods through scientific evidence and the science of crime detection and scientific detection of crimes, the issuance of retribution sentence by oath has caused much criticism among jurists, judges and society. And the reversal of the burden of proving the charge in the Penal Code (Article 317) and the obligation of the accused to provide evidence to remove the charge has led to the flow of guilt statistics on the principle of innocence and distortion of the presumption of innocence of the accused. In this article, the practical, scientific and logical challenges of issuing a sentence of retaliation with filth and oath for the accused in a murder that is supported by the principle of innocence will be examined in the light of Quranic evidence and findings of criminal science and medicine.

The legitimacy of a condition in laws and law books means that the condition is not contrary to the rules of jurisprudence, public order and good morals. The contractual obligation or penal condition as a guarantee of contractual performance for the delay or non-fulfillment of the obligations contained in the contract, including medical partnership contracts, can be claimed when it has all the conditions of legitimacy. A comprehensive analysis of the terms of legitimacy of the contractual obligation in this study shows that although the appearance of Article 230 of the Civil Code has warned the judge of any change in its payment, but the judge can change the terms of its legitimacy. Or amend or sentence the obligee to the unjustified obligation.

This research has been carried out by the method of library studies and in a descriptive-analytical manner, which has been obtained and analyzed by referring to the Holy Quran and jurisprudential-legal evidences.

It seems that in a general conclusion, the most important conditions for the legitimacy of the obligation according to the Quranic, jurisprudential, legal principles and general principles of civil law are: the legality of the principle of the contract; Lack of usury (according to verses 278, 279 and 280 of Surah Baqara);

Fulfillment of initial obligations subject to the obligation; Lack of Cairo power in commitments to a result that is the subject of an obligation; The fault of the obligor in the obligations by the means which is the subject of the obligation; Excessive and unjust obligation (according to verse 8 of Surah Ma'idah), the possibility of the principle of obligation. Which the judge of the court should pay special attention to in the claims for the obligation.

The purpose of this study is to study and explain the rights of trans people after gender reassignment from the perspective of the Qur'an and with emphasis on the jurisprudential ideas of Imam Khomeini. Imam Khomeini (RA) was one of the first contemporary jurists to allow transgender people to change their gender. Transsexual or TS is one of the disorders of sexual identity. Sexual identity disorders are problems that a person has in believing and accepting their own gender, and in fact lives in society with the behavior and social character of the opposite sex. Transgender people are among the last group of sexual disorders, which includes a very small number in any society, and according to statistics, three to four people out of every hundred thousand people are affected by this disease. For example, a person may have male sexual organs while his or her gender personality is female or vice versa. This conflict may be evident in the mind, private behavior, or social behavior. Although these people are allowed to change their gender from a jurisprudential and religious point of view, their rights are very little in Iranian law. Therefore, in this research, an attempt is made to explain the Quranic and jurisprudential arguments of the rights of these people.

This research has been carried out by the method of library studies and in a descriptive-analytical manner, which has been obtained and analyzed by referring to the Holy Quran and jurisprudential-legal evidences.

Although some jurists, citing some verses of the Qur'an, such as لتبدیل لخلق الله (Romans: 30) have not considered gender reassignment permissible, but attention to other verses of the Holy Qur'an (Hajj / 78, Maeda / 6, Baqara / 185 and 285) It indicates that in the religion of Islam.

there is no haraam ruling, and therefore, if any haraam ruling, despair and hardship is required from any ruling, according to the above verses, this ruling is negative and is useful from the description page, and therefore not changing gender, which is haraji. It is allowed. From Imam Khomeini's point of view, gender reassignment has significant effects on the issue of privacy, guardianship, child custody, inheritance, etc., each of which needs to be explained and studied.

The present study tries to study and analyze the Quranic and jurisprudential evidences of the illegitimacy of jihad of marriage in the light of the harmful psychological effects and harm of this phenomenon to the health of individuals in order to clarify the Quranic and Shari'a ruling on this issue.

This research has been carried out by the method of library studies and in a descriptiveanalytical manner, which has been obtained and analyzed by referring to Quranic, narrative and scientific texts.

The family is a cellular tissue for social organs and provides mental, physical and social health of its members. The Holy Quran states the philosophy of marriage in verse 21 of Surah Romans. According to this noble verse, the health of the family is established in the shelter of life, along with the establishment of a strong and permanent relationship between a man and a woman, which is called marriage. Now the question arises whether the jihad of marriage leads to peace, tranquility and mercy between couples or has other harmful and destructive effects on their health and spirit? The research hypothesis is that according to the verses of the Holy Quran and other jurisprudential arguments, the most important element for the validity of marriage is "satisfaction". However, this element has been severely damaged in the marriage jihad. The findings also indicate that women who have been forced into marriage jihad by force or with initial consent have suffered a great deal of psychological damage, and some of them have attempted suicide.

According to the findings of this study and its analysis, it is concluded that the harmful effects of marriage jihad on mental health is definite, and since the Holy Quran and other jurisprudential arguments of harm and harm It has been forbidden to others, especially the wife, and it is considered a reprehensible act, this phenomenon is considered illegitimate

The present study tries to study and analyze the Quranic arguments and jurisprudential rules of precautionary measures against biological warfare in order to clarify this issue through these studies of Quranic and jurisprudential rulings.

This research has been carried out by the method of library studies and in a descriptive-analytical manner, which has been obtained and analyzed by referring to Quranic, narrative and scientific texts.

In the past, without sufficient knowledge in the field of medicine, biological agents were used in some wars. With the advancement of medical science, newer and more advanced weapons have been developed, and despite the claims of human rights protection, some countries use these weapons. Although the International Microbial Weapons Association passed a treaty banning these weapons in 1972, one of the weaknesses of the treaty is that it only prohibits the production and possession of these weapons, but does not mention the use of these weapons. Has not brought. Another weakness is that the development of biological sciences, on the one hand, leads to the provision of human health and hygiene, and on the other hand, can itself become a tool to use it as a biological weapon. On the other hand, only one third of the treaty countries agreed to the inspection request. The combination of these shortcomings and the lack of explanation of the principles of the Qur'anic and jurisprudential arguments for precautionary measures against biological warfare necessitate the need for the present study. Therefore, the question before the present study is: "What is the need for Quranic and jurisprudential arguments and principles regarding precautionary measures against biological warfare?" Our main hypothesis is that the Quranic verses such as verse 60 of Surah Al-Anfal that Allah Almighty says: و اعدوا لهم ما استطعتم من قوه و من رباط الخیل ترهبون به عدو الله و عدوکم و خ رین من دونهم ال تعلمونهم الله یعلمهم " Allah Baqara Sura of 190 verse and "و ما تنفقوا من شیء فی سبیل الله یوف إلیکم و انتم ال تظلمون و قاتلوا فی سبیل الله الذین یقاتلونکم و ال تعتدوا إن الله ال یحب المعتدین « و » و إذا تولی سعی فی الارض لیفسد ":says یا ایها الذین خمنوا ذوا حذرکم "and) 205: Baqarah-Al"(فیها و یهلک الحرث و النسل و الله ال یحب الفساد the protecting as such rules legal the and) 71 ': Nisa-An "(فانفروا ثبات او انفروا جمیعا Islamic territory, cut off the roots Infidelity, denial of mustache, retaliation, expediency and theories of experts and physicians based on the numerous harms of using these weapons and the need to deal with them and other principles and rules Immediate and jurisprudential proof of the legitimacy of preemptive action against biological warfare.

With reference to the holy verses of the Holy Quran and the principles and rules of jurisprudence and the opinions of experts and specialized physicians who have legal authority, the necessity of planning, planning and preemptive operational measures against biological warfare is used. In this regard, doctors, specialists, experts and the Islamic government have duties and responsibilities.

The aim of this study was to re-examine the Quranic and jurisprudential evidences of selling self-help as one of the Remedies For Breach Of Contract for the purchase of medical equipment.

This research has been done by library studies and descriptive-analytical method. By referring to Quranic, narrative and scientific texts, the necessary information has been obtained and analyzed.

One of the problems that has arisen in recent years in the field of medical equipment is that for various reasons, including oppressive sanctions, some buyers or sellers of Iranian medical equipment are not able to pay the price or the goods and this factor causes uncertainty. The incidence of material damages and losses to medical equipment activists. The main question of the research is: "What is the ruling on Quranic and jurisprudential arguments regarding the sale of self-help (resale) as one of the Remedies For Breach Of Contract for the purchase of medical equipment?" The findings of the research indicate that the requirements of the holy verse "… فمن اعتدی علیکم فاعتدوا علیه بمثل ما اعتدی علیکم…" (Baqarah: 194) and verses 40 of Surah Shura and verse 126 of Surah An-Nahl and other jurisprudential narrations and rules, including the rule of no Loss principle in Islam and the Retalitation rule, as well as legal provisions in similar matters, not only do not contradict this, but also accept it. However, the principle of agreement must be kept and rights of the other party must be taken into account in this regard, and according to the holy verse "… لا تظلمون ولا تظلمون " (Baqarah: 279), neither party to the deal should be wronged or abused.

Medical equipment contractors can sell the property to another and exercise their rights in order to prevent further damage and uncertainty in the fate of the contract. However, this right and authority should not lead to "oppression", "loss" and "injustice" to the rights of the other party, but from the point of view of the Holy Quran and Islamic traditions, justice and fairness should be observed and the rights of the parties to the transaction should be exercised to the maximum.