Nowadays, a lot of international organizations and regional institutions have considerable contributions in the human rights mechanisms of the United Nations for the development of human rights. In recent years, the Islamic Cooperation Organization, as a regional entity, has gone through changes in concern with human rights, which can be described in terms of attempts for broadening human rights in the Islamic countries. In addition to focusing on the issues important for Islamic Cooperation Organization, the current paper analyzes its approach for human rights in three separate stages including ignoring human rights, encountering international human rights, and paying attention to human rights. Furthermore, the most recent human rights developments in the organization have been investigated. After the early years of ignoring the human rights, it seems that the Islamic Cooperation Organization has paid attention to human rights through Cairo Declaration and Covenant on the Rights of Child in Islam which did not comply thoroughly with the international human rights; finally it has resulted in promising proofs of caring for international human rights through founding Permanent Independent Commission of Human Rights, utilizing some creativities for supporting human rights, the ten-year program of organization, and revising the statute of the organization.

Today human rights take on a critical importance because these rights submit necessary evidence for countries and nations to develop and civilize their societies. Some of new-Moatazelite intellectuals, in line with western advocates of human right, believe that human rights are meta-religious. They believe that human and humanist beliefs are the foundations on the bases of which human rights are established and religion can not serve as basis for these rights. Thus, they interpret religion on the basis of human rights. In sharp contrast with this stance, the current research employs robust evidences - such as principle of theism in human rights, non-historicity of legal regulations, inability of Man in perceiving human rights and comprehensiveness of Islamic organization in value, thought and interactional systems- to criticize this position because, firstly, human knowledge fail to recognize human rights in an absolute manner and therefore intellectual ingenuity and intellectual development do not guarantee the exalted life of Man. Secondly, the claim that human-based beliefs serve as a basis for human rights is rejected and it is concluded that elevation of human rights depends on Islamic instructions which fulfills all legal needs of human societies.

Human rights, particularly in the form of international human rights law, intersect with religion and peace at foundational levels, as symbolically highlighted by the 1948 Universal Declaration of Human Rights (UDHR). The Preamble to the Declaration proclaims in its very first line that respect for human dignity is the foundation of peace, and proceeds to declare that freedom of belief, alongside freedom of speech and freedom from fear, are the highest aspirations of humankind. One could similarly highlight the special relationship between the project of human rights, peace and religion, particularly religious tolerance, in the texts of the universal, as well as regional, human rights instruments adopted since 1948, as well as the text of the Charter of the United Nations of 1945.
The relationship between contemporary human rights, on the one hand, and religion and peace on the other, is arguably determined by the structure of international human rights law as a political discourse, which describes the relationship between individuals, society and the State. The visible influence of social contract theory on the wording of the Universal Declaration reminds us that from its inception, the project of human rights is intimately linked to religious diversity (because of the birth of modern sovereignty in European wars of religion and evangelical imperialism) and peace (because of the connection that the Declaration draws between the stability of States and respect for the human dignity of citizens).
Against this known conceptual and historical backdrop, this paper starts with the displacement, at the global level, of human rights by the ambiguous discourse of "human security," since the early 1990s. A general idea is that "human security", which has rapidly evolved to become an organizing principle of policy-making for governments as well as non-governmental and inter-governmental organizations, constitutes an alternative, sometimes deliberately advocated as such, to the discourse of human rights. Although received, and arguably uninformed, commonsense considers human rights as a threat to State sovereignty, the confrontation of human rights with "human security" reveals, first, how human rights is bound to sovereignty and, second, how "human security" refers to political parameters that are foreign to those of the UDHR. In that sense, this paper discusses how the structurally very deep relationship between peace, religion, and the project of equality in diversity promoted within international law by the UDHR is sidelined by the general project of "global governance," to which "human security" has contributed a legitimate basis for disregarding the sovereignty on which human rights depend.
Methodologically, the paper seeks to bring together a structured and coherent conceptual backdrop to the resistance offered more recently by a group of States to the continuous use of "human security" within the United Nations and beyond. This is done through the use of the technical notion of "political theology," which systematizes the foundational place of religion in political discourse by describing political-theoretical language (such as that of the Universal Declaration) as secularized versions of religious worldviews. This allows for a constructive confrontation of human rights and "human security" as parallel political projects, in a way that describes the project of "human security," connected as it is with other strategic concepts of global governance (like the "responsibility to protect"), as a threat to the original architecture of international human rights law. This threat is shown to derive from "human securitys" potential hostility to both human right's international law component (sovereignty) as well as its human rights component (equality in diversity), particularly by associating humanitarian concerns with the passing security concerns of dominant States.

The aim of this study was to develop an appropriate model for human resource management risks of medical universities in northern Iran with an integrated approach and prioritization of indicators and validation of the model.This research is of applied-developmental type. In the first step, the dimensions and indicators of the human resource risk model were extracted from the theoretical literature and confirmed by a survey of human resource experts by fuzzy Delphi method. The output of this stage is 24 components and 132 indicators and is formulated in the form of four main dimensions as follows: risk dimension of people or human capital (including two components and 11 indicators), operational risks of human resources (including 7 components and 74 indicators) , The risk of employees' attitudes towards the human resources unit (including 2 components and 16 indicators) and the individual risk of human resource managers (including 13 components and 31 indicators). Prioritization of the dimensions of human resource risks according to experts, respectively, were operational risks of human resources, risk of individuals or human capital, risk of employees' attitudes towards the human resources unit and individual risks of human resources specialists / managers.Also, according to experts, among the 24 components, five priorities of human resource management risks, respectively;