The administrator may, under the law or by contract, be responsible for the maintenance or care of the insane or the minor. Each of the supervisors, whether they are a legal parent or a contractor, such as a hospital or kindergarten, Minors or imminent maintenance will be responsible for the damages they will incur. If the offender is liable to pay damages to others, his or her customary parent will be liable for compensation, or there is disagreement. In Iran's law, according to Article 1167 of the Civil Code, "a child born of adultery does not join a woman", but by virtue of the unanimity of the decision of 617 dated 3/4/1376. The General Court of the Supreme Court of Zani is the customary father of the child As a result, all father-related duties, including obtaining a birth certificate, are vested in him; therefore, if the customary father who is the legal guardian of the child is to be guilty of his maintenance and the child will harm others, the customary father (Zani) will be liable for compensation under Article 7 of the Civil Liability Act. If the supervisor can not afford the compensation, the loss will be compensated by the insane or minor property. Whether the minor or the insane will compensate for the loss or the loss of his property is compensated by the successor, the difference in opinion of existence ; It seems that the minor can return to the guard if he / she receives compensation after compensation. In Iran's law, not only Article 7 of the Criminal Code has not been drafted against hypothetical or insane caretakers and has not been able to guarantee the rights of those who have suffered harm, as well as judicial and judicial procedures, because of the lack of explicit liability of guardians and guardians Minor or Immigrants in Islamic jurisprudence do not have an interest in Article 7 of the Criminal Code. Therefore, it is appropriate to look at the roots of such a responsibility in accordance with the principle of Tzibib in Islamic jurisprudence.

In Persian literature Sa¢di is known as the "Afsah al-Motekallmin" (the most eloquent speaker), emphasizing the quality and clarity of the poet’s language. Apart from eloquence of language, Sa’di possesses such great depth of thought and excellent views on government and personal and social morality that it would have been fitting to bestow on him the title of sage as well, like some other Persian poets. The aim of this paper is to examine the poet’s thoughts in practical knowledge or pragmatism.

Contrary to popular opinion that consider the Persian literature and poetry as a handful of epic tricuspid and fistic poetry, because of its high capacity on the one hand and the lack of differentiation of the modern science on the other hand, the Persian language and literature has been a litter for the transmission of various science teachings.It can be clearly showed in examining this issue that, the Persian literary texts is overfilled of the concepts and materials that each of them are proposed nowadays as an independent field by dividing into branches and with an specialized look, and with their own titles include different scientific and educational topicsThis article expresses a point of moral, social, in the Persian literature and is followed to explain briefly the place and role of the Persian language and literature as the basis and litter of transfer for the Iranian social culture and study the look of Iranian community at “culture of citizenship” as it has been clear in the literary works, take a small step in the change of judge and prejudice regarding the Persian language and literature.

Population on the earth is divided almost equally into two genders of men and women. Paternalism has been the order of the day since when man set foot on the earth. The question posed is how Quran which is the words of God, judges paternalism. In this article, it is aimed to investigate Quran verses 228, 34 and 33 in Surah Bagharah, Nesa and Ahzab respectively which jurist consults of the past and present considers them to imply women deprivation of assuming civil responsibilities. Conclusion in this article is that the above Quran’s verses referred to above negate the deprivation of women from being involved in civic activities. Women are authorized to become chairs and ministers, limitations as such are limited only to prophets’ wives.

Knowledge in Sadra’ philosophy, is merely presence of something near Percipient. The most perfect sense of “ presence” under this school, is intuitive knowledge of human being about “ self” within which knowing and known have unity. Hence, From Sadra’ s view, “ knowledge” of “ self” has a very high rank position in philosophy. However, what is described as " intuitive knowledge to self" in transcendental wisdom, From Kant’ s view is not intuitive knowledge; but this knowledge is also a kind of our empirical knowledge where is obtained through mediation of “ subjective form” which is called “ appearance” by Kant. But Kant believes that other than this “ empirical ego” assigned to “ transcendental ego” He believes that it cannot, as Nomenon, be placed in the center of the human experiential vision. Therefor, he neither believes knowledge of self as an acquired knowledge nor as intuitive one. In this article, we explains this problem of why Mulla Sadra considers intuitive cognition of self. This problem is embedded within a more general problem: Whether that ego which comprehends itself belongs to knowledge? In this paper, we will show that the “ knowledge” of “ self” , unlike Kant's conception, cannot be explained except by the existential attitude, because intuitive perception is a kind of presence in existence and for existence.

Problem statement: The present study was conducted to answer how the concept of civic landscape can be realized. The civic landscape has incorporated democratic attitudes into urban landscape design and planning. Civilization, as a political-social discourse, is a way of creating a shared space for individuals to communicate on the basis of differences and disagreements. Landscape, as an interdisciplinary nature, inherently reflects the extent and limitations of social justice in space. Thus, explaining the concept of civic landscape does not mean providing an absolute definition, but seeking the factors that make the concept of civilization in space in general, and landscape in particular meaningful. Research objective: The purpose of this study is to explain a conceptual framework of civic landscape based on ideas and concepts of civilization in landscape architecture. Research method: This is a descriptive-analytical study which has used the library method in collecting information. With the help of content analysis, the main concepts of the research are categorized and adapted to the concepts of landscape. Thus, at the first stage, the relationship between space and dimensions of civic society, and then the opportunities and constraints that may strengthen or weaken political-social discourse in the process of space planning are analyzed. Next, the place of society in the landscape design process is questioned by how democratic and social activities along with professional knowledge of environmental planning are needed. Finally, inspired by the three principles of civic society, the dimensions of the civic landscape are explained. Conclusion: Inspired by the three dimensions of civic society (public opinions, institutions, movements), the civic landscape is divided into three characteristics that are compatible with the principles of civilization in terms of purpose, structure and concept. From this perspective, the purpose of civic landscape is the act of civilization, its structure is social construction, its concept is the concerns and ideals of civic society.