Wife’s insanity should be separated from other mental disorders in the discussion of family relationships. It is essential to distinguish incurable mental disorders from incurable ones، because the lack of such a distinction leads to the violation of dementia-affected wife’s rights. Thus، it is necessary to investigate the rights of such wives in receiving alimony from the perspective of jurisprudence. The present article examines the various forms of mental disorders and wife’s ability to obey her husband when he is aware of her condition. A dementia-affected wife is able to obey her husband and there are various ways to retain her rights. In case of curable mental disorders، she is able to obey her husband and nervous fits are only temporary. If، however، the wife does not obey deliberately she is not entitled to any alimony since she has the power to do so but she does not on purpose. In case of incurable mental disorders، the wife is unable to obey her husband due to the nature of such disorders، not due to Nushuz (marital discord); nevertheless، she is entitled to receive alimony although she cannot obey him.

Aristotle bases his moral discussions on "Eudemonia" which is translated as "happiness" by Muslims and has undergone important conceptual developments. Later on, Muslim thinkers associated this term with the concept of "divine vicegerence". Since the correct understanding and exact assignment of the meaning of "vicegerence" are of particular importance in the discussions of anthropology and Islamic morality, there has always been many debates and disputes among commentators, philosophers and mystics on understanding and interpreting the Quranic verse "man's vicegerence": "I am about to place a viceroy on the earth".Davani believes that man's entitlement to the state of vicegerent lies in his capacity to attain reciprocal attributes and regards that its realization is contingent upon scientific and practical perfection. Mansur Dashtaki disagrees with Davini and rejects his thought and arguments in detail. Dashtaki believes that vicegerence indicates that man is the shadow of God among the possibilities. He also thinks that creatures submit and obey man just as they submit and obey the Most High God. The present paper expounds these two thinker's views on divine vicegerence.

The main issue of this research is to explain the moral right and examine the ratio of legal right and moral right with emphasis on the citizenship rights system. While examining the moral foundation of rights from the perspective of Kant and natural right, we take this question into account that How can we move towards the realization of a kind of ethicism in the field of citizenship based on the explanation of jurisprudence and provide more effective implementation of legal approaches so that citizens feel obligated to obey the law not obliged to obey the law. findings of this study, which have been collected in a descriptive and analytical manner, despite emphasizing the existence of a moral right, believes that people align their behavior with the rule only when they consider the moral model as a behavioral standard. Therefor the hypothesis of this research indicates that with considering the citizenship rights as moral rights, according to approved internal values, legal norms will be accepted cause its consistency with ethics which leads to the replacement of obligation concept with compulsion to obey the law and improves the relationship between citizen and government.

Marriage contract as one of the fundamental recommendations of the Islamic religion plays an important role in strengthening the family institution. However, the marriage contract is affected by another category, including Condition non-compliance, that there is a lot of disagreement between Jurists. The condition of non- obey in marriage contract is closely linked to citizenship. Because, at citizenship rights, women's financial independence and their progress in society have been taken into consideration, And on the other hand, Presiding over the man in the family and the right to obey of him, it May cause Limitations for women in the social arena, And affect citizenship rights. The question of this study is how can legitimacy of non- obey condition help to respect the citizenship rights of couples, including women in Islamic society?. From the results of the present study is that Social Necessities To enter women into different political, social and economic spheres, on the one hand, And the emphasis on Islam on respect for the inherent dignity of men and equality for men and women, on the other hand, Caused to consider changes to Condition of non- obey From the perspective of realizing women's citizenship rights as well. Thus, in contemporary life, it is not possible for husband to acquire the right to obey at any time. Because women, in addition to fulfilling their marital obligations, they also participate actively in social and economic activities. Therefore, they prefer to develop their social role while maintaining their marital obligations. Citizenship rights for women can be achieved by legitimizing the condition of non- obey in marriage. The method of the present study is a descriptive-analytical one that information has been collected through documentary and library methods.

According to "lien" the wife (zawja) can refuse to fulfill her duties toward her husband, so long as she has not received her marriage portion (dower). It is based on verses, traditions, and the similarity of marriage contract and commutative contracts. Nevertheless the legality of "lien" is controversial. Supposing that it is legitimate, the domain of "lien" is important. Most of the jurisconsults believe that the domain of this right is wedlock. So the wife must obey her husband, and exceptionally she is allowed not to obey him in wedlock in order to receive her dower. Unfortunately, 718 procedural unity vote has developed the domain of "lien" which causes wife not to obey her husband at all and deserve alimony at the same time. On the other hand, 708 procedural unity vote says that the installment of the dower does not affect the "lien". The viewpoint of the majority and paying attention to the husband's hardship for delivery of the dower to his wife,  result in the observance of the rights of the married couple and also the right of the husband for continuation of family life.

Islam has recognized the wife’s right to work and have financial independence, yet on the other hand the husband’s authority upon the family and his right to be obeyed, has restricted the wife’s right to work. According to Iranian law and Islamic principles the wife cannot leave the home without her husband’s permission nor do jobs which are in conflict with the interests of the family. These so called contradictions in Iranian law is the topic of research of the present article wherein the author, based on Islamic jurisprudence and Iranian law, tries to prove that no such contradictions exist between the woman’s right to work and her obligation to obey her husband. In fact each of these rights is related to some aspects of life in order to protect family relations. But certainly there are some laws and Islamic principles which do not allow the husband to abuse his rights and deprive the wife of her legal human right to work. One of the solutions to limit the husband’s rights is the marriage proviso.

An important subject in political philosophy in any school of thought is foundations of obeying a ruler. The questions posed here are: what are these foundations, why is obeying a ruler legitimate, why should people follow a ruler? And why does a ruler expect people who do not follow his orders or social rules be punished? The answer might vary according to different schools of thought or belief. In Islam _ in which everything is rooted in Allah _ domination of one over others is not accepted unless it is issued from Allah. An only Allah is responsible for making law, and showing the right path of happiness to man and it is He who has the jurisdiction to make laws and to enforce his sovereignty. In this school of thought, sovereignty and government are not considered as a right or prerogative, but a responsibility and duty. The paper is to study the foundations of obeying a ruler according to Shiite political thought.

This descriptive-analytical study was conducted with the aim of criticizing and analyzing the differences between couples in the right to enjoyment and rereading its jurisprudential documents; thus, all the related written sources in the field of Imamieh jurisprudence were reviewed. Regarding couples' sexual rights, based on the famous idea of Imamieh jurisprudence, as soon as the husband demands, the wife is obliged to obey, but for the wife it is impossible to demand this right except at long intervals (once every four months) and the husband has no more obligation. The results demonstrated that this idea is not without controversy and their documents cannot confirm such an idea. What is obvious from analyzing the reasons is that just as it is the wife's duty to obey her husband's sexual demands, this right is also considered for the wife, and any discrimination in sexual rights has no legal basis.

Inhalation of Sulfur mustard (HD) will cause lung epithelial inflammation and injury. There are different results from the prophylactic effects of amifostine (AM) on protection of lung epithelial tissue against HD. The aim of this study was to evaluate the prophylactic effects of AM on protection of rat lung tissue exposed to HD. In this study twenty Albino Wistar adult male rats weighting 200±20 grams were used. Rats were divided randomly into 4 groups (5 rats in each group) as below: Normal saline group (NS), AM group, HD group (0.25% HD) and HD+AM group. Normal saline and HD solution were injected by intra tracheal catheter. Animals in AM and HD+AM groups received AM by intra peritoneal injection for 14 days daily. All rats were killed after 14 days; parts of the base of right lungs were removed, fixed and processed for histological evaluation by Toluidine blue, H&E staining and apoptotic cell death study by the TUNEL Apoptosis Detection Kit. In addition, glutathione level was measured in all specimens. No significant differences were revealed between Saline & AM groups in any of the aforementioned tests. Significant reduction of mast cells in lung tissue of the HD+AM group was shown when compared to the HD group. Lung tissue inflammation in the HD group was significantly more severe as compared to HD+AM group. In addition, amifostine in HD+AM group could prevent excess reduction of GSH level. The number of apoptotic cells in the HD group was significantly higher than the HD+AM group. Administration of amifostine before exposure to HD in rats prevents collection of mast cells, and excess reduction of GSH level in lung tissue; in addition it can partially reduce pulmonary edema and alveolar cell death apoptosis.

The purpose of the present study is to explore the parameters of adherence to the ruler in Imamiah (Ja’fari) jurisprudence. The method of study is descriptive analysis and the results showed that in Imamiah jurisprudence, adherence to a qualified ruler who has the right to enjoin and forbid others is considered necessary, and thus disobedience to him is not allowed. Adherence to a disqualified ruler is regarded as “obedience to Taghut or Satan”; therefore, a disqualified person cannot remain in power even by common consent because in Islamic culture he is considered as a representative of “Taghut”. Neither he has the right to rule over people nor are people permitted to obey him. The incompetence of such a ruler to govern people and implement justice nullifies his right of guardianship and governance so he has no right of governorship in social affairs and hence it is not obligatory to obey him.