International treaties are a kind of obligation of the parties that is the responsibility of the contracting parties. These contracts are sometimes financial and commercial and sometimes other than that. If an international agreement is concluded between an Islamic state that has a legitimate government and illegitimate governments, whether Islamic or non-Islamic, on a financial issue, there will be doubts. These contracts sometimes form financial agreements and sometimes intergovernmental transactions, both of which face jurisprudential challenges. The status of illegitimate state ownership of public property, especially Anfal, the illegitimate use of funds received by illegitimate governments and the consequent validity of donations to the obligor, etc. are among the challenges that have arisen in this type of obligation. In this research, an attempt is made to examine the mentioned challenges and to Terminated contractand the necessity of fulfilling international agreements. Explaining the meaning of contributions to sin and examining the rule of expediency of public facilitation and rescue are among the cases researched in this article.

International treaties are a kind of obligation of the parties that is the responsibility of the contracting parties. These contracts are sometimes financial and commercial and sometimes other than that. If an international agreement is concluded between an Islamic state that has a legitimate government and illegitimate governments, whether Islamic or non-Islamic, on a financial issue, there will be doubts. These contracts sometimes form financial agreements and sometimes intergovernmental transactions, both of which face jurisprudential challenges. The status of illegitimate state ownership of public property, especially Anfal, the illegitimate use of funds received by illegitimate governments and the consequent validity of donations to the obligor, etc. are among the challenges that have arisen in this type of obligation. In this research, an attempt is made to examine the mentioned challenges and to Terminated contractand the necessity of fulfilling international agreements. Explaining the meaning of contributions to sin and examining the rule of expediency of public facilitation and rescue are among the cases researched in this article.

Accepting the oppressor's rule, in spite of the emphasis of religious texts on its prohibition, has been permitted in some cases and such permissibility is either based on religious texts or in accordance with certain rules admitted by Islamic jurists. In the present paper, through referring to jurisprudential texts, it has been concluded that cases of permitting the oppressor's rule  are wider than the cases mentioned in the texts or which have been considered as instances of the general rules. Accepting the oppressor's rule  with the purpose of enjoining the right and forbidding the wrong, provided that without accepting the authority proposed by the oppressor, complying with these two divine obligations won’t be possible, is one of the most important cases which, although not mentioned in religious texts and not being in accordance with the general rules established in jurisprudential texts, is regarded as a cause of the admissibility of accepting the oppressor's rule and has been admitted by the vast majority of famous Islamic  jurists. The present paper has dealt with the criteria relied upon by Islamic jurists in authorizing the acceptance of the oppressor's rule in the above said case and by criticizing and reviewing it and the arguments of opponents, has achieved another way to solve this problem.

Dont help the oppressors because you involved in divine torture.Our prophet, Muhammad, says, "If some one helps the oppressors with his whip, God will change go it to a dragon that dominates him. Then hell go to the Hell.As you know, helping the oppressors is one kind of the mortal sin. But it is necessary to make clear the various aspects of the aids and know are all kinds of them taboo or not?The author also mentions that Imam Khomeini isnt similar to the other jurists. He is unique in the jurisprudence history.

Safavid Iran was a time of widespread grievances of the people against the injustices of government officials and other powerful people. Therefore, recognizing the oppressors and their characteristics in this period can show a part of the social life of the people through their protests against the performance of government agents. The main question of the present study is what effect did the policies of the Safavid government have on the praxis of the oppressors of this era and what changes did it make in them typologically? Examining the oppressors of the Safavid period in various documents, books and documents, and based on the findings of the research, it should be said that in the beginning of this government, due to the turmoil in the country, there was less opportunity for the oppressors to show themselves, but since the reign of Shah Abbas First, as well as his successors, the stability of the government gradually led to the establishment of the institution of grievances and the emergence of behaviors such as collective grievances, writing grievances and creating a kind of cohesion, perseverance and even planning, as well as trade union solidarity and It became a group of oppressors. For the first time, nomads, women, minorities and foreigners joined the oppressed category for the first time. In the present study, this issue has been investigated based on historical method and descriptively-analytical and based on library data retrieval.

As a man who was spiritually and wholeheartedly thoughtful about the afflicated and the helpless, Parvin used different literary techniques such as: allegory, mystery, and fables to liberate the helpless people who suffered from pain and misery. She expressed the expectations and hopes of the oppressed, and skillfully revealed the oppressor’s actions, those who had hidden their cruelty under the deceptive cover of charity and humanism. By the help of her innate ability and talent, she could express the deepconcepts of Antioppressionism in her poems; sometimes as a direct address to the oppressors, sometimes addressing to the oppressed and encouraging them to fight oppressors, and sometimes as conversation between objects.Not only did Parvin indicates some ways of fighting against autocracy in her poems, but also she fought it in her real life. For example, she refused to be the queen’s tutor, or she didn’t accept the honour medal of the ministry of education.

Generosity or manliness is a valuable quality, a requirement for human community, a mental and cultural element for the society, a living style of prophets and saints as approved by the divine religions and divine books, especially the great Koran. Generosity rule is a philanthropic establishment and association that is achieved through a gathering of young, brave, and healthy men with a good will intention for the betterment and welfare of the public and contribution to the oppressed and miserable individuals in predicament. Generosity is a religious, social, and sufi expression fashionable after the emergence of Sufism before any approaches in the Islamic countries and due to its attribution to the divine great prophets is considered as superior to any available methods. Among the concepts and available topics it has the most congruity and relation and interaction with Sufism and mysticism while being an important aspect of the social history of Sufism in Iran. It has been acting as the friend to the dastardliness, hardship, and miserableness, serving the public and the most effective morale and a means of sustaining the national and religious, Islamic and Iranian morality as well as resistance and uprising against oppressors and strangers. The rebellion of Saffarian, Sarbedaran, Marashian, and Safavids was conducted through the contribution and leadership of Sufism and generosity. Interaction and marriage between generosity and Sufism is more than any other placed in Khorasan Province and has had a lofty position in the religious and national literature of Iran.

Shiite jurisprudence is indebted to the unique efforts of Imam Sadiq(P.) for it’s comprehensiveness and special strength from among other scholors. The depth of his insight and comprehensive planning and complete knowledge, brought about means so that the Shiite became proverbial among mankind's learned societies throughout time. Before the era of the Sadiqeen, the lack of access to jurisprudential methods was considered a weakness for Shiites. Although the foundation of this science was laid by the Holy Prophet (PBUH) and Amir AlMomenie(P.) but the hostile policy of Ommayed,lead to thier instability.Therefore Imam Sadiq(P.) introduced a scientific and jurisprudential movement in such a way to challenge the tyrant rulers and oppressors with logic in order to change their way of thinking.In this method he classified sciences with logic among them created discipline, and introduced jurisprudence as a rule of law,presented a highly innovative approach and abundant scientific and technological information with monotheistic thought,to increase the number of educated experts and established an Islamic structure and principle in the scientific text. This article addresses some of the above mentioned characteristics of jurisprudence from scientific and political points of view in order to challenge and fight against those tyrants and oppressors.

Under “support responsibility rule,” the international community is responsible for defending the people under the ruling governments that can not or do not want to support their citizens. The responsibility has three levels: “prevention”, “confrontation”, and “reconstruction”. To make a comparison, the three levels have been stated more reasonably and consistently in the Holy Quran about 15 centuries ago; such that a great part of the verses is devoted to prevention level. The Quran, from one hand, prevents the humans from oppressing the others through stating ethical values, preaches, and advising them to being pious. On the other hand, advising the people to strengthen their military power, the Quran provides the ground for the fear of the oppressors in order that they do not think of oppressing the people. In confrontation level, the Quran, in addition to ordering the people to fight the oppressors, orders the oppressed to migrate to secure places. In reconstruction level, the Quran advises the people to make reform and to exercise justice.

During past decade, there has been a noticeable increase in the number of educated personnel immigrating to developed countries from developing countries. Canada has been one of the developed countries that admits a large number of immigrations from different nations. According to the Citizenship and Immigration of Canada, Iran has been one of the top 10 countries in terms of immigration rate over the past decade. However, it is not fully known how the immigration of Iranian scholars may influence scientific productivity of destination country, however. To fill this gap, in this paper, we have attempted to assess the share of contribution of Iranian authors’ in scientific publications of Canada and reported their educational and occupational backgrounds. Corresponding author affiliations of about 39,500 articles indexed in Scopus (2005-2011) in engineering fields have been extracted and checked if they were of Persian names. A sample of online CVs from Iranian corresponding authors has been used to determine the researchers’ educational and occupational backgrounds. Results showed a constant increase in the proportion of publications with Iranian corresponding authors and Canadian affiliation from 8% in 2005 to 16% in 2011. Moreover, 67% and about 50% of Iranian authors have respectively received their BS and MS degrees from top Iranian universities in engineering and 76% of authors had occupations at organizations or universities abroad (mostly in Canada)