مقالات رزومه ماندانا میرزایی

The popularity of the divine government, in other words the influence of the popular vote on the legitimacy of the divine ruling in religious societies, especially in Islamic societies, has always been a subject of controversy among religious scholars and power-holders in political systems based on religion.In this field, in order to justify and justify their opinion, they have tried to rely on religious sources and texts and on Muslim scholars on the Qur'an and the tradition of the Prophet and the Imams. One of the most important cases of religious sovereignty in the sacred system of the Islamic Republic and among the most important religious sources in this regard is Nahj al-Balagha.The present study uses a descriptive-analytical method to analyze the Imam Khomeini's speeches and to compare Imam Khomeini's speeches with that of the Imam Khomeini.You invited me and I was not interested in the caliphate"and the theoretical and practical adherence of Imam Khomeini is that such statements as"Even if people vote against their own will, that vote will determine the status of the nation. Was and has emergedThe popularity of the divine government, in other words the influence of the popular vote on the legitimacy of the divine ruling in religious societies, especially in Islamic societies, has always been a subject of controversy among religious scholars and power-holders in political systems based on religion.In this field, in order to justify and justify their opinion, they have tried to rely on religious sources and texts and on Muslim scholars on the Qur'an and the tradition of the Prophet and the Imams. One of the most important cases of religious sovereignty in the sacred system of the Islamic Republic and among the most important religious sources in this regard is Nahj al-Balagha.The present study uses a descriptive-analytical method to analyze the Imam Khomeini's speeches and to compare Imam Khomeini's speeches with that of the Imam Khomeini.You invited me and I was not interested in the caliphate"and the theoretical and practical adherence of Imam Khomeini is that such statements as"Even if people vote against their own will

The principle of equality of persons before the law is accepted in accordance with Article 14 of Article 3 of the Constitution. However, the Islamic Penal Code of 1992, in accordance with Imami jurisprudence, has considered gender to be involved in the implementation of some punishments, including limits. In the punishment of adultery, many differences are observed in the circumstances and also the quality of the execution of adultery.Given that the effect of gender on the punishment of individuals is contrary to the principle of. Considering these views, it becomes clear that some of these examples are the place of disagreement of the jurists and The principle of equality of persons before the law is accepted in accordance with Article 14 of Article 3 of the Constitution. However, the Islamic Penal Code of 1992, in accordance with Imami jurisprudence, has considered gender to be involved in the implementation of some punishments, including limits. In the punishment of adultery, many differences are observed in the circumstances and also the quality of theConsidering these views, it becomes clear that gender inequality has been positive and in accordance with the interests of both parties only in some cases, and in other cases, which include: reluctance to commit adultery against a man, proof of the death sentence for adultery with a spouse Motherhood and inequality in the definition provided in Ehsan are not in their interests.

Although criminal laws have strong enforcement instruments, in order According to Article 113 of the Constitution, after the Supreme Leader, the president is the highest official in the country. He is responsible for the implementation of the Constitution and the head of the executive branch, except in matters which are directly related to the Supreme Leader. The rationale of the aforementioned principle is that the president is the highest executive authority. According to Article 114 of the Constitution, he is elected by direct vote of the people. Therefore, considering that the president is elected by the people and takes over the implementation of affairs that are the affairs of the absolute authority of the jurist, it seems necessary to examine the nature of his decisions, in such a way that the president is the lawyer of the people and the validity of his decisions as the decisions of the lawyer is limited to the limits set in the constitution or that he has authority through the implementation of the leader in the determinate compass and whether can act absolutely according to the interests of the wards or is his choice a sign of allegiance and the effects related to it are current? Among these effects, we can mention people's loyalty to all the decisions made.Therefore, an attempt has been made to explain the concepts of "province", "representation" and "allegiance" with a descriptive-analytical and library method and by adapting them to the limits of the president's powers in the Constitution, the juridical nature of these decisions has been clarified.Considering these concepts and examining the necessary conditions for the president and the limits of his possessions in the constitution, the president’s privilege of the title of authority will be given. Because legislation, judiciary and implementation of laws are the affairs of the absolute authority of the jurist and considering that these affairs are delegated to triple forces in the system of the Islamic Republic of Iran, political representatives, who are called people's lawyers, as well as the president, have the title of authority, that this province is during the absolute jurisprudence of the jurist and it is obtained by means of tacit (representatives of parliament) and official (president) confirmation. It goes without saying that the nature of elections in the process of electing parliament members and the president is allegiance to the Islamic government because, as mentioned, the works of the triple forces are the affairs of the absolute authority of the jurist, whose implementation has been entrusted to the aforementioned forces.

The age of the child is one of the most important and challenging issues that is the focus of lawyers and advocates of children's rights today. According to Article 1 of the 1989 Convention on the Rights of the Child, 18 years of age is recognized as an adult But in Islamic jurisprudence, the main criterion for proving the rulings and duties is the age of puberty, and in the case law of Iran, The age of puberty is known. The main reason for this discrepancy between domestic law and conventions is the attention to the element of maturity in Imami jurisprudence.The important question is what effect will the decrease or increase of age in determining "childhood" have on the rights and interests of the child? Also, given that The age of the child in Iranian law is a follower of Imami jurisprudence, how can it be done against it and match the mentioned age Therefore, in the present study, an attempt has been made to determine the possibility of complying with international conventions