Although "moral damage" is one of the challenging issues necessarily stipulated in present principles, laws and regulations but it is not determined how to compensate and evaluate. Some strategies are considered for moral damage compensation in legal systems of differen More
Although "moral damage" is one of the challenging issues necessarily stipulated in present principles, laws and regulations but it is not determined how to compensate and evaluate. Some strategies are considered for moral damage compensation in legal systems of different countries, but there isn't any definite criterion for the methods of moral damage compensation. The writer believes that the capability of moral damage compensation and how to compensate it could be justified and inferred in relation to the law principles in Iran and Islam: the rule of "no-damage" as a jurisprudent certainty is invoked in order to prove the civil liability arising from moral damage and the methods of compensation. In addition to the rule of "no-damage", the other reason is anticipation of blood money about physical hurts which lead to moral damage. The intelligentsia also judge to compensate the moral damage imposed on humans. The moral damage is also compensated in legal law in Iran. There isn’t any definite method to compensate the moral damages but it deems that the common methods in statue, common law and jurisprudence are acceptable because the methods of moral damage compensation are relative and resultant which are derived from legal and social thoughts in every time and then consent and religious law could be understood from the silence and lack of legislator prevention. Therefore, we can say that the acceptance of financial compensation and sorts of non- financial compensation is justifiable and defensible for reparation of moral damage in Islamic jurisprudence
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Social health is the ability to effectively and efficiently perform social roles without harming others, and in fact, it is an evaluation of the individual's conditions and work in society. The general purpose of this study was to predict the social factors related to t More
Social health is the ability to effectively and efficiently perform social roles without harming others, and in fact, it is an evaluation of the individual's conditions and work in society. The general purpose of this study was to predict the social factors related to the social health of households in Tabriz city. Social health is not only a biological issue and social factors also play an effective role in determining the health level of people. The research method was a survey and the data collection tool was a questionnaire. The statistical population is the households of the city of Tabriz, whose number was equal to 428,009. According to the sample size formula, the number of 326 sample households was determined. The sampling method was a multi-stage cluster. The results of the regression analysis showed that among the predictor variables, four variables of religious beliefs, feelings of hopelessness, social trust and spending leisure time remained in the final model and these variables explained 22% of the variance of the social health variable.
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gPerhaps the most important cultural change in the Bani Abbas era in the Jabal region, especially in the Nahavand region, is the many changes in beliefs, religious beliefs and the spread of new sects and religions. Clues and evidences show that this region has had a var More
gPerhaps the most important cultural change in the Bani Abbas era in the Jabal region, especially in the Nahavand region, is the many changes in beliefs, religious beliefs and the spread of new sects and religions. Clues and evidences show that this region has had a variety of opinions and religious beliefs due to its special geographical location and being on the ancient trade routes and adjacent to the land of Mianrodan and influenced by the special cultural situation of that region. Despite this, some authors of historical books and Islamic sects have firmly commented on the religion of the people of Nahavand and have considered them among the believers of deviant, extreme and extravagant religions.With a descriptive-analytical approach, this article aims to describe the process of the formation and emergence of Khurmadiniyyah, Ismailiyyah and Shia religious sects between 132 and 656 AH in Nahavand region, and how the extreme ideas of similitude and embodiment penetrated among some of examine the followers of Shiism.
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This article strives to explain the factors leading to the prominence of the Goddess Anahita in that particular epoque based on the evidence found in the inscriptions in the Achaemanid era, and Aban Yasht in Avesta. Also reference is made to the writings of Greek histor More
This article strives to explain the factors leading to the prominence of the Goddess Anahita in that particular epoque based on the evidence found in the inscriptions in the Achaemanid era, and Aban Yasht in Avesta. Also reference is made to the writings of Greek historians to justify the significance of the Goddess Anahita, at the time of the drought, happening probably during the reign of Artaxerxes II. The climate of Iran’s plateau is also taken into consideration.
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