In some couples, the woman does not have a fertilized ovum and uses another person's ovum for fertilization and then places it in her uterus. The lineage of the child in this situation and its legal effects such as inheritance, custody, etc., have ambiguities. The purpose of this research is to investigate the lineage in ovum donation in Iranian jurisprudence and law.

In order to achieve this goal, by using the qualitative research method and by examining and analyzing legal texts, verses, narrations, as well as the opinions of Muslim jurists, related concepts and components were extracted.

The results show that with the use of ovum donation, among the people involved in this relationship, the real mother of the born baby is the ovum donor, and the person who carried the ovum in her womb is not the real mother of the baby.

The results at hand show that the lineage of the children resulting from these fertility methods is attached to the owners of the sperm and ovum. On the other hand, considering that the custody of the child is with the mother until the age of seven, questions are raised in this context that the owner of the womb is the mother of the child who must take care of him and breastfeed him.

Lack of specific definition for mental emotion and disorder in Feqh, inconsistency of the term “periodic insanity” and the definition of insanity in psychology have made it vague to determine responsibility boarders of behavior. Therefore it is important to review the genesis factors of mental thrill and disorder. Emotion is a state which is caused by outer factors of a person in order to reflect danger or show feelings. On the other hand, mental disorder is caused by inner factors and malfunction of brain. The main question of this article is the relationship between criminal and civil responsibility and mental disorder and emotion. To answer this question it is assumed that the case study person has no criminal responsibility, because he/she has no ability to recognize between good or bad. Also due to the lack of validity of these people’s contracts, there would be no contractual responsibility for them and only non-contractual responsibility is fixed for them. Because of the proper function of brain, for the emotional person-just for the emotion to reflect danger-there is no criminal responsibility. In other cases, there will be a solution for criminal and civil responsibilities.

Divine Lordship can be considered as the essence of the principle of monotheism, which requires a study of all aspects of it in the Holy Qur'an; The semantic scope of this Qur'anic teaching raises the question of whether divine divinity in the Qur'an can be divided. If yes, in what different ways can it be examined? To examine this issue, first, three types of required concepts are defined, namely, general and specific, partial and general, and applied and restrictive; Then, by mentioning examples from the verses of the Qur'an, these concepts are analyzed and applied to those verses. In addition to this study, an attempt is made to cite important Shiite and Sunni interpretations. The present article uses analytical-interpretive method and library method to explain the category of divine Lordship from the perspective of the Holy Quran in order to achieve its different angles with the help of the mentioned concepts.

This research was conducted with the aim of investigating the social barriers to the realization of faith in practice from the perspective of the Noble Qur'an and Nahj al-Balaghah. The findings of the research showed that these obstacles are divided into two categories: the first category are the obstacles that have emerged within the Islamic society and are the blocking factor in the way of religious and Islamic culture: such as showing Islam upside down Examples of which are the implementation of inhuman behavior and attributing it to Islam, or people who are outwardly considered religious but do not adhere to the practical moral values of religion, knowingly or unknowingly because of hypocrisy. Also, the baseless excesses attributed to religion are another obstacle on the way of this path, because human nature avoids extreme affairs and behaviors. As the next obstacle, we can point to the selective treatment of religious rules, practices and affairs, sometimes people as religious guardians and scholars, by dividing religion into pieces, present their actions as religious orders, and this Severity destroys the image of religion and becomes a big obstacle in the way of the development of faith and religious practice. Superstition and superstition is another obstacle that if the people of the Islamic society do not separate the superstitions from the true beliefs through thinking and reasoning, ugliness and superstitions will be attributed to religion and religion will be unjustly accused. Another obstacle is the de-spiritualization of religion, which causes people to move away from religious culture and practice it. One of the de-spiritualization of religion is worldliness and forgetfulness of the hereafter, and analyzing everything with worldly gains and losses. The second category, the obstacles that have hindered the development of religious culture and religious practice from outside Islamic societies; Such as: the influence of foreign and anti-religious cultures in Islamic societies and false propaganda against Islam and ruining the face of religion. In a society in which belief wavering has penetrated, the people of that society are not able to resist against the influx of new and anti-Islamic ideas, and with the passage of time, they will accept to follow foreign cultures that are opposed to Islam. As a result, instead of developing religious practice, opposite behaviors are developed. Today, with the expansion of communication and the introduction of various doubts by the enemies of Islam, deep blows have been inflicted on the body of religion and religious culture, which are considered one of the most important obstacles. The research was done with descriptive-analytical research method.

Teaching philosophy to children is one of the insightful methods of rational education; However, due to the emphasis of some contemporary Western philosophers on the use of this method and considering the range of philosophy from non-religious to Islamic, there is a need for an independent investigation of this method. The method of this research is "qualitative" with the "grounded theory" approach and using the data obtained from the interview with the statistical population of the research, which is the experts of managers and experts in the field of philosophy education, and 15 people were selected as the sample size. The final model deduced from the data of the interviews shows that based on this model, teaching philosophy is a successful method in teaching thinking and has an effect on responsibility and the ability to respond effectively and make appropriate decisions in different conditions and situations. Is In other words, a person's ability to examine and understand the mental states of others is related to reasoning about the reasons for these states and the ability to predict their behavior, and it follows the inference process from the theory of mind, and the final conclusion is that teaching philosophy for children and teaching thinking Through participatory research, philosophy provides children with an opportunity in which they gain a better understanding of their unknowns, actively participate in discovering answers, and gain more self-confidence by gaining the pleasure of knowing. Keywords: Philosophy for children, adolescent education, responsibility, participatory method in Islamic education and training

The purpose of writing this article is to examine the literature of asking for forgiveness or asking for forgiveness, confessing to sin and asking God to accept repentance and forgiveness from the servant in two books of Confessions and Safiha Sajjadiyeh. Analysis of Sajjadiyeh's book and Augustine's Confessions What kind of literature and in what axes can it be investigated? It has been written that the concepts mentioned in the two books have been widely discussed, and it can be conclusively stated that the majority of the literature of the two books is made up of concepts related to asking for forgiveness, asking for forgiveness, and confessing and confessing sins. From the linguistic point of view, the repetition of the concepts of asking for forgiveness and confession and confession of guilt is the dominant and common feature in the two books of Confessions and the Sahifah of Sajjadiyeh, as well as the expression of moral, educational and ideological concepts while expressing the concepts of asking for forgiveness is a common feature in the two works. In the following article, the apologetic concepts of both books have been examined and the main topics raised show that it is important that the themes of apologetics have been repeated a lot in both books, and the similarity of these repetitions and the way of talking to God are among other commonalities. Another characteristic that is seen more in the Sajjadiyyah and is more prominent is the issue of asking God not to commit sin.

This research was conducted with the aim of determining the effectiveness of spiritual intelligence skills training in reducing burnout and academic self-regulation of students participating in Quran and Atrat competitions.

The current research was a semi-experimental type with a pre-test-post-test design with a control group. The research population included the fifth grade female students of district 3 of Tehran in the academic year 2021-2022. Using the available sampling method, 30 students participating in the Quran and Atrat competitions were selected from the study population and were randomly replaced by the experimental group (15 people trained in spiritual intelligence skills) and a control group. The experimental group received spiritual intelligence skills training in 9 sessions and no intervention was done for the control group. For data collection, Berso's academic burnout questionnaires were used, and for academic self-regulation, Bouffard, Vezio and Larouche questionnaires were used. The data were analyzed using the analysis of covariance method.

The findings showed that the burnout and academic self-regulation scores of the students participating in the Quran and Atrat competitions of the experimental group compared to the students participating in the Quran and Atrat competitions of the control group improved significantly after the test. Therefore, teaching the skills of spiritual intelligence is effective on the enthusiasm, burnout and academic self-regulation of students participating in Quran and Atrat competitions.

It can be concluded that spiritual intelligence skills training can be used to increase academic self-regulation and reduce academic burnout of students participating in Quran and Atrat competitions. Also, the application of spiritual intelligence skills is effective in improving academic emotions and self-regulation processes of learning in students participating in Quran and Atrat competitions.

In natural pregnancies, the relationship of the child to the parents is clear and there is less doubt in this field. But with the advent of artificial pregnancies, the issue of the parentage of the child has many different opinions. Some believe that the lineage of the child goes back to the owners of the sperm, while others consider the applicant couple to be the true parents of the child. A group of jurists did not accept the descent caused by this pregnancy and another group confirmed it conditionally. The most important question that is raised in this area is what is the parentage of the born child? The joining of the child to the parents of the sperm owner or the applicant can have many effects for them; In fact, with the fulfillment of lineage; Parents are obliged to pay alimony, maintain and raise a child, and privacy due to marriage are important issues that each has different issues in jurisprudence and law. Therefore, the current research examines the lineage of children resulting from the birth of artificial pregnancies and discusses its effects.

A dangerous drug is a drug that can lead to death, permanent illness, loss or impairment of one of the user's senses or organs, or lead to an injury that takes less or more than a month to treat. Despite the danger of arbitrary consumption of such drugs and the prohibition of selling them without a doctor's license and prescription in Iran's relevant laws, its trade can be seen at the country level. Therefore, by rejecting the divine decree in order to strengthen the implementation of the laws and as a deterrent, it will help in solving the problems of the Islamic society.

: In this research, with a descriptive-analytical method, an attempt is made to infer the mandatory ruling of selling dangerous drugs without a doctor's prescription from the perspective of Imamiyya jurisprudence. In this regard, the content of the concepts is systematically described objectively and qualitatively. The method of collecting library materials and the collection tool is mainly extracting from books and using articles, reliable internet sites as well as using jurisprudential software.

By researching the opinions of several contemporary Imamiyya jurists, it can be seen that the sale of dangerous drugs without a doctor's prescription is not permitted.

The result indicates that by quoting verses and hadiths referring to the necessity of obeying the laws, the sanctity of induction of putting oneself in danger of destruction and obligation of self-preservation, as well as the juridical rules, including the rule of repelling probable harm, no harm, the obligation to maintain order and the sanctity of disrupting the government and the rule of Nafy Sabil (denying the domination of unbelievers over believers), to sell the dangerous drugs without a doctor's prescription is not permissible.

Human is a being composed of two dimensions, spiritual and physical, and since the purpose of religion is to guide mankind to achieve salvation in all dimensions, special attention has been paid to the issue of health in both aspects. Therefore, religious teachings consider special value to maintaining and improving physical and mental health and its status. 

The current research aims to study and identify the importance of physical and mental health from the perspective of the verses of the Holy Qur'an, the hadiths of Masoomin (PBUH) and Islamic supplications, and seeks to explain ways to improve physical and mental health.

This research was done in an analytical-descriptive way and with a library-document method; The collected data were analyzed with the Qur'anic-narrative approach.

This study showed that the verses of the Holy Qur'an and the hadiths of Masoomin (PBUH) contain important tips and instructions regarding various aspects of health, which action and attention to them will lead to the promotion and improvement of physical and mental health.

The importance of health care is emphasized in many verses of the Holy Qur'an and the hadiths of Masoomin (PBUH), and teachings in the form of dos and don'ts, halal and haram, or in the form of recommendations to improve health. By increasing interdisciplinary cooperation with other sciences, including medical sciences, psychology, etc., it is possible to provide essentials for explaining and promoting religious teachings in relation to various aspects of health.

Islam has expressed comprehensive and general instructions in sexual hygiene field as known as the most important factor of health and prevention of diseases however a verse which is focused solely on sexual hygiene does not exist though in some general verses the matter has been referred which can be used to extract information about sexual hygiene therefor the porous of this article is Checking the sexual hygiene involving menstruation and its sequential effects depending on verse 222 of surah Al-Baqarah in Quran.

this article will study verse 222 of surah Al-Baqarah in a descriptive and analytical way, sexual hygiene in the menstruation period and its effect in order. The method of info gathering is by using libraries, Quran, medicine and interpretive sources.

in reviewing the verse 222 of surah Al-Baqarah it was determined that menstruation in women’s nature acts as a cleaner of the uterus and preparing it for pregnancy. Sexual intercourse with women in this period is unusual, the entry of organic matter to the uterus will cause irritation, uterine infections, bleeding more than usual and infecting the male genital tract and if in this state sperm to be congealed and to consume the infected substance and to grow it will be exposed to diseases and mental disorders.

therefore, avoiding sexual intercourse in the state of menstruations is completely a just move and Quran wants Muslims to benefit from divine educational laws rather than unprincipled educational laws in the menstruation period of women.

In order to achieve happiness, human beings need to be in spiritual and physical health, so it is necessary to take care of the food of soul and body. God Almighty has emphasized honey among the foods in the Holy Quran. Humanity does not know exactly what honey is in the word of revelation. According to verse 69 of Surah An-Nahl, honey has healing properties according to verse 69 of the Qur'an, but for some people this property is not current. Lack of awareness that honey is not a cure for the general public, causes complications in some people in society. In this study, the nature of honey and why there is no general healing of honey is discussed and the specialized study of "honey" in the Qur'an with the approach of popular interpretations by Shiites and Sunnis, is done in a descriptive manner and in a library collection method. According to the revelation, what is honey is its healing, and because it has suffered from many diseases in the present age of humanity, it is appropriate for honey to be institutionalized in the diet of the Islamic society. "Honey" is not suitable for some human natures, despite the general healing that has been stated for it, but according to commentators, although the majority of human beings can benefit from the healing of honey.

The purpose of this research is to investigate and analyze the criminal liability of doctors and paramedics with an emphasis on the Quranic rule of benevolence 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 legal evidence.

The main problem of the research is that "Do doctors and paramedics have criminal responsibility for the actions and behaviors they perform towards patients or not?" The findings of the research show that verses from the Holy Quran indicate the removal of criminal liability from doctors and paramedics. Among them is the honorable verse "Ma ala al-muhsinin min sabeil wa Allah is forgiving and merciful" (Tawbah: 91). Every common sense says that one should not hurt a benefactor, and it is certain that a benefactor is also blessed, that is, he finds justice on the neck of another. Therefore, we should show kindness to him in return for kindness. If we punish him, this is a disservice to Mohsen. In this case, the ruling of reason is one of the cases in which it cannot be violated, because "Is there punishment for charity except for charity" (Al-Rahman: 60) is one of the rulings of "Aqla bma hamm aqla" and it is part of Mahmoudah's opinions and it is one of the cases where the rule is " All of us are ruled by reason, ruled by law, and it is one of the places where we understand the criteria. In Iranian law, if a doctor or paramedic does not violate the laws and regulations and specialized systems of medicine or paramedics, and in addition to that, he is not criminally responsible - as well as civilly -.

By examining the verses of the Holy Quran, intellectual and legal evidence, we come to the conclusion that if doctors and paramedics do not fail to comply with their specialized systems and laws and regulations and acquit the patient, they are examples of "benefactors" and cannot be He punished them for their medical and paramedical actions and behaviors.