فهرست مطالب javad shayanfar

Ensuring the economic rights of nations has always been one of the crucial and significant duties of governments and is among the highly important issues of governance. A country that fails to secure the economic rights of its people gradually experiences governance instability and faces public dissent. The constitutions of both Iran and Pakistan, as countries with Islamic Republic political systems, have paid attention to mentioning economic rights in their constitutions while considering the interests and welfare of the nation. However, some principles of these two constitutions, which exemplify the economic rights of the nation, have strengths and weaknesses. Achieving the economic rights of the people as stipulated in these two constitutions necessitates the review and correction of the weaknesses. This study, written using a descriptive-analytical method, explains the logic governing economic rights and distinguishes this right from other rights of the nation. It also examines and analyzes the strengths and weaknesses of the instances of economic rights stated in the constitutions of Iran and Pakistan.

Humans today suffer from many psychological problems such as stress, anxiety, obsession, depression, etc., the origin of many of which, especially obsession, lack of adequate knowledge or wrong perception of the person. One of the ways to treat such problems is to make changes in the patient's attitude and vision, in other words, "cognitive correction" or cognitive therapy. In this regard, the therapist's knowledge is trying to identify the person's thoughts and opinions and correct them. The present research tries to provide solutions to enter this field by reflecting on religious teachings, especially the principles of jurisprudence, which, using a descriptive-analytical method with a principled and jurisprudential approach, introduces and examines the principles that know They are effective in treating obsessions.Research findings show that the principle of innocence, the principle of companionship, the principle of resolution, the principle of purity, etc. can help in the treatment of obsessions cognitively. The result is that: a person suffering from obsessive compulsive disorder, especially in religious matters, as well as the knowledge of the therapist with knowledge and awareness of the above cases, can play an effective role in reducing the effects of obsession or even treating it.

According to the world view of Islam, a human being is a human being regardless of any kind of discrimination and privileges, and has inherent value and dignity, and belief in this progressive principle determines the type of attitude and treatment of religious minorities in Islamic societies. In today's era, which is known as the era of communication, the presence of religious minorities under different titles in Islamic societies is an undeniable fact and it is very painful, therefore, investigating what effect the belief in the principle of human dignity has on the way of dealing with the said minorities is one of the important goals. Research is leading. In the current research, we are trying to find an answer to this basic question that in validating the principle of dignity on how to deal with religious minorities in the political system of Islam, is the principle of dignity the priority or is it the dignity of minorities? And in case of priority of each one, this priority will be from which chapter? In this regard, the constitutions of three countries, Iran, Kuwait and Syria, which have a political system based on Islam and are required to comply with the rules and laws of Islam, were subjected to a comparative study regarding how to deal with religious minorities. One of the most important results is that according to the different types of religious minorities that are present in Islamic societies, the priority or delay of the principle of dignity over their being Mahdur al-Dam is different. Precedence is eternal in some cases and temporary in some cases. Also, compared to the constitutions of Kuwait and Syria, Iran's constitution has been more successful in dealing with religious minorities correctly, considering the principle of human dignity. The present research was done by the method of comparative analysis and using library tools.

undoubtedly،one of the most important goals of religion of islam،which is the arrival of individuals at the grade of caliph of islam(انی جاعل فی الارض خلیفه)(بقره/30) in the shadow of this cultural right, it will be possible to promote the identity and development of individuals in society، but what is evident in practice is that the right of cultural right is neglecte، and the fundamental laws of some Islamic states that must be expressed in the cultural institutions of the society and the fundamental rights of the nation are required to correct، complete، and review the cultural right of individuals. on this basis the comparative study of the cultural right of iran،iraq and pakistan which expresses the attitude of these legal systems is cultural right and it aims to explore their strengths and weaknesses, and the aim is to explore the status of the right،in the legal system of islam and the basic rules of the dispute. so the questions we seek to answer arewhat are the examples of cultural right to be the event of the international community? 2 - What is the view of the legal system of Islam against this right? 3 - As compared to the basic rules of Iran، Iraq and Pakistan, which would have maximum impact on the religion of Islam in the field of cultural right، which required the maximum and which required completion and revision?

The present study was conducted by comparative analysis using library tools،in which، while enumerating examples of cultural rights from international human rights documents، the position of this right in the Islamic legal system was explained and the approach of the Iranian and Iraqi constitutions. Pakistan has been comparatively studied in relation to cultural rights and their commonalities and differences have been stated. International is explained in this regard.

international human rights documents, the following six cases are counted as examples of cultural rights: 1. The right to benefit from free education 2. The right to freedom of religion and belief 3. The right to use the native language 4. The right to protect cultural heritage 5. The right to enjoy all kinds of art 6. The right of maximum participation of individuals in cultural activities. The right to free education has been emphasized in the religion of Islam and is mentioned in many verses and hadiths (Tusi, 1414: 488; Kazemi،1404: 237). This right is stated in principles 3،43 and 30 of the Iranian constitution. This law mentions that education is free but does not mention that it is compulsory. Articles 37 and 38 of the Pakistani constitution state that education is compulsory, and Article 34 of the Iraqi constitution، like that of Iran and Pakistan, recognizes free education as a right for all. The right to freedom of religion and belief is clearly stated in the verse "La Akrah fi al-Din" and the jurists have claimed consensus on the right to freedom of religion and belief. (Ameli, 1413: /3 / 78) Belief is a matter of the flesh and individuals should join it with full desire. Principles 12 and 23 of the Iranian Constitution refer to the right to freedom of religion and belief،but Article 13 of this law only recognizes Zoroastrian،Jewish and Christian Iranians as religious minorities. Recognizes that such a restriction appears to be contrary to the right to freedom of religion or belief. Article 20 of the Pakistani Constitution and Article 2 of the Iraqi Constitution refer to the absolute right to freedom of religion or belief. The right to freedom of language and the use of the indigenous language has been protected by the religion of Islam،and Islamic jurists have paid special attention to it، so that in the most important stage of concluding contracts، the parties to the contract are required to express themselves in Arabic. (Shahid I، 1410: 175) Article 15 of the Constitution of Iran and Article 251 of the Constitution of Pakistan and Article 4 of the Constitution of Iraq،in addition to introducing the official language of the country، mention the freedom of indigenous languages.The right to protect cultural heritage has been emphasized in the form of paying attention to the heritage of the past and thinking about their fate in the religion of Islam. (Nahj al-Balaghah, 1414: 113) The jurists of Islam have also attached great importance to the preservation of cultural heritage. Shahid Thani states: If it is possible to separate the deviant cases of misleading books،it should be enough to eliminate the same deviant cases and it is not permissible to destroy other parts of that book. (Shahid Thani،1410: 3/214) Article 10 of the law The Iraqi constitution briefly mentions the right to the protection of cultural heritage, and the constitutions of Iran and Pakistan lack any wording in this regard. The right to enjoy all kinds of art has been protected by the holy shari'a in numerous verses and hadiths. (Ameli, 1409: 5/6; Qomi, 1413: 1/129) Islamic jurists have referred to the art of sculpture ،painting ،etc. Hali، 1412: 159/379; Najafi, 1404: 22/41) The constitutions of Iran، Iraq and Pakistan lack any expression in the field of the right of individuals to enjoy art، while the constitutions of most countries refer to the right to art. The right of maximum participation of individuals in the activities of society in the form of the presence of believers in mosques،propaganda and dissemination of religious teaching، etc. has been emphasized by Islam. (Hamiri, 1413: 77) Article 3 of the Iranian Constitution refers to this fundamental right of the nation The Constitution of Pakistan generally refers to the activities of individuals to regulate individual and social life, which is basically part of the dimensions of individuals' lives, participation in cultural activities of society.The Iraqi constitution on the right of individuals to participate in cultural activities lacks any expression. 

The right to education is enshrined in the constitution in question،but the Iranian and Pakistani constitutions do not apply the principle of non-repetition. The Iranian and Iraqi constitutions provide for the right to free education at all levels،while the Pakistani constitution lacks such a principle. is Freedom of religion for religious minorities is enshrined in the constitution،but in the Iranian constitution, contrary to the constitutions of Pakistan and Iraq، only Zoroastrian، Jewish، and Christian Iranians are recognized as religious minorities، and it is recommended that all minorities be reviewed in the Iranian constitution. According to Article 20 of Pakistan "s constitution، Pakistani lawmakers have the right to promote their faith،which seems that it will deflect low - level knowledge of Islam s rich convictions and cause them apostasy The Iraqi constitution in the field of preserving cultural heritage only refers to the preservation of holy religions and religious places،and the fundamental laws of Iran and Pakistan lack expression. despite the obligation of islam to the benefit of people from the right of art، the basic rules in this regard do not have any expression. The right of individuals to participate in the cultural activities of society is enshrined in the constitutions of Iran and Pakistan. while the Iraqi constitution does not have any expression،it is assumed that the basic rules are to be resolved.

The vulnerability and improper seismic behavior of beam-column connections in reinforced concrete structures designed based on past codes without seismic considerations has been established through data obtained from experiments and past earthquakes. In this research, the use of fiber-reinforced polymer (FRP) sheets attached to the surface of the member for strengthening connections was investigated. Here, an analytic model was presented for simulating the nonlinear behavior of connections strengthened with FRP sheets. In this model, the nonlinear behavior of the core zone of the connections was simulated with two diagonal linear springs. The corresponding load-displacement relationship in the linear springs is a function of the principal tensile stress-shear deformation in the core zone of the connection. Therefore, based on the behavioral mechanism of the connections and using the experimental results, the principal tensile stress-shear deformation relationships for reinforced concrete connections with different restraints for the longitudinal rebars of the beam were developed. Comparing the results of the numerical model with those obtained from the experiments verified the ability of the proposed model in predicting the nonlinear behavior of connections strengthened with FRP sheets.

Shear failure plays a significant role in the seismic behavior of reinforced concrete (RC) structures. Generally, nonlinear analysis of the beams and columns in concrete structures is based on the flexural behavior of the members, and shear effects are generally ignored. Although in such an analysis, only the flexural behavior of members is considered, experimental results reveal the likelihood of the failure of RC members before reaching the ultimate flexural capacity. In this paper, a numerical model including rotational springs was developed to simulate the effects of the shear capacity of beams and columns based on material failure mechanisms. In order to evaluate the accuracy of the proposed model for beams and columns, the results gained by the nonlinear analysis were compared with the experimental results, which revealed a good agreement of the results predicted by the proposed model with those of experiments. Furthermore, the proposed model was assessed at the structural level in terms of performance, and to do so, an RC frame was investigated in two different modes: a) analysis using the proposed model considering shear effects and b) analysis based on the proposed model ignoring shear effects in the members. The obtained results suggest the importance of taking the effect of shear into account in predicting the nonlinear behavior of frames by the proposed model which may present an alternative to common methods.

Farming is a direct resource for society’s economically development and nutrients and farmers have the main role in this process. They always face whit challenges in the cultivation process specially whit money. So they start to forward sale’s but their bargain has some problems for example the quality and quantity of the fruits is unclear so Islam makes some choices in this bargain for farmers and sellers. In this article we study the status of legal choices in forward selling and conclude that the fruits can be sold in forward selling and the choices can be used in special cases and some of that choices like delaying in paying is not acceptable. We use Analytical – Descriptive method and gather knowledge in desk research way.

Family is raised as a holy building in Islam that the correct training of people, prevent of many social damages, and will be guarantor of human health in other areas, such as: school and business environment. Therefore, in Imams (A) behaviors, especially in Imam Reza (A) teachings, we can see more attention to training of people in this area. The goal of this article is attention to moral necessity of family life in view of Imam Reza (A). This article in descriptive- analytical method with Quranic-Narrative approach, investigates this important issue in two cognitive and behavioral areas. In cognitive area, has noted to how to communicate and interact with family members, and in behavioral area has noted to HomeManagement, Familiaritywith thehome membersandchildren, observance of the rightof partner, properbehaviortowardsservantsand guests.