Among the essential traits of the system of being are the differences in opinion and in character, which emerge by the very creation of human beings and other environmental factors. The recognition of these differences is a clear indication of applying the principle of toleration in society. The research into the Koranic verses and the infallable’s traditions can show that toleration is an important Islamic principle and one of the main factors of spreading Islam in the Arabian Peninsula as well as in the world. In view of the fact that religious leaders were tolerant, they succeeded to improve the people’s life, including their worldly life and otherworldly life. Referring to the importance of debating toleration in today’s society, the author proceeds to define it and to enumerate its differences from flattery and tolerance; then the paper explicates the theoretical principles of toleration in the light of the holy Koran and the Infallible’s traditions and biographies. At the end, the author analyzes by virtue of traditional evidence and rational arguments the fact that toleration means that no one is allowed to smother disagreements and differences, which encompasses the general scope of life personal or societal; and it also includes moderateness and lenience unto all opponents.

Tolerance in political jargon means toleration and acceptance of the other as well as acceptance of unacceptable issues and a kind of lenience and lack of confrontation with the viewpoints and beliefs of individuals and socio-political schools of thought. This approach is philosophically a rational issue, for it is based on a perception of priorities and self-restraint. From intra-religious perspective, it is an ethical virtue, whose aim is self-restraint and sublimation in individual field and preparation of a suitable ground for the growth of different individuals in the society. In this approach, tolerance and lenience do not stem from indifference or self-weakness, rather it is a rational behavior which leads to actualization of humanity of man and also realization of an ideal human society. Hence, acquisition of this attribute in individual field as well as its proper and rational implementation in civil society requires understanding of its limits, expanses and conditions. In the political and social field, Western thinkers have extensive discussions in support or rejection of tolerance. They maintain that the essence of the idea of tolerance has emerged from the intra-religious arguments and tries to defend religious tolerance. The present article is an attempt to review the ideas of Western thinkers as well as the history of tolerance and then the factors, principles, necessity and impacts of tolerance in sublimation of individual and society are discussed from the viewpoint of Imam Khomeini.

Political crime is one of the subjects that at the Islamic Republic of Iran constitutjon has been specially into consideration and in order to counter with it, a lenience regime has been adopted. But, although the constitution enjoins the legislature to fix the limits, conditions and relative subject of the political crime, until now no law has been ratified even some measures at this matter have been taken recently. So to pave the way for ratification of a comprehensive and perfect law, at the present article the definition of the political crime from the various view points in addition to the proposal definition and kinds of it have been discussed. Finally, crimes that have political nature (like crimes against foreign security) but have been excluded from the lenience regime are proposed.

Like other Shiite Imams, the eleventh Imam, al-Ḥasan al-ʿAskarī, not only focused on the survival of human material and spiritual life but also remained vigilant to contemporary opportunities and threats. He implemented various measures and solutions to address these. Drawing on historical and hadith sources and employing a descriptive-analytic method, this research provides a brief account of the intellectual and theoretical challenges prevailing in Samarra at the time. It seeks to answer the following question: Despite pervasive limitations, what measures, positions, and solutions did Imam al-Ḥasan al-ʿAskarī adopt to address these challenges? Research findings indicate that by relying on doctrinal principles such as monotheism, avoiding extremism and exaggeration, promoting tolerance and lenience, raising awareness about the tricks of deviant groups, dispatching religious scholars to vulnerable societies, and responding to religious queries, the Imam successfully protected religious and doctrinal teachings.

Even though Jubran Khalil Jubran was a Lebanese, he spent most of his life in America and in Franceas well.Due to his parents worst economic condition ,he was compelled to immigrate to America along with hisfamily. His dwellingwith the LebaneseMuslims,and thenliving with theAmerican Christiansand FrenchJewsleft a massiveimpressionabout thesereligions in his mind. He reveredall religions,encouragedreligious lenience,and abho"ed fanaticism. Jubran believedthat the genuine religion was in peoples hearts.This convictionled him to condemn the priests who misused their clerical power in domineering others. As a result, the priests condemned him of atheism.Later this so - called atheist wrote very nice bookson Christand Chri.stianity. Contrary to the other Christianswho take Christ as a weak person, Jubran thought he was a powerful man who made a great impressionin time of death. Jubran believedin pantheism; God is omnipresentand therefore,it is not hard to find Him. He respectedJesusChrist, Prophet Mohammad,and Imam Ali (Peacebe uponthem).

Undoubtedly the ability to control and manage the conflict phenomena in organization is the most important management skills necessary for managers. Today conflict and conflict management are among issues that attracted the attention of organization executives and managers, because the conflict destroys organization internally and results in waste of energy and the potentiality of organization employees and wears away physical and human resources. Different researches have indicated that management and conflict solution in organization require a peacefull and friendly environment, discrimination decrease and organization justice increase. In this article it is attempted to investigate the influence of organizational justice on conflict solution style in organization by reviewing related researches. Five main conflict solution styles are as follow: competition, avoidance, compromise, adaptability (lenience) and collaboration. The results of these studies indicated the managers who are sensitive to organization justice use more frequently collaborative conflict solution style. Conversely managers who are not sensitive to organization justice use conflict solution styles of competition, avoidance and adaptability.

Human predilection to enjoy happiness and inner tranquility, depending on the intellectual and social situation in the Persian quatrains in the form of phrases connected with taste and ethical teachings has been manifested. As this doctrine has always been one of the central didactic themes in the poem. This article intends to contemplateon the Iranian most popular quatrains, till the 8th century, in order to not only understanding the quality of distinct reflections of the teachings in their work, and finding the social and intellectual fundamentals of the idea of inviting the audience to use every opportunity, lenience and joyfulness, but also finding the quality of the idea being impressed by emotional and intellectual society situations. According to the study, ethical teachings in these quatrains, being profoundly impressed by current thoughts and political situations, despite the similarities to the idea of hedonism in the attitude of the meaning of happiness, peace, and strategies to achieve, have benefitted from the deep intellectual supports, independent of the school of hedonism, which are rooted in their humanistic worldview and attitude.

According to Chapter I Part "Exclusive Support in Electronic Commerce" in Law on Electronic Commerce, suppliers must observe the consumer's rights. Violating these rights is Crimes against Consumer's Rights which includes: providing goods and services without giving information affecting on consumer's decision-making, lack of the preliminary data certification or failure in sending supplementary information, violating requirements of information certification, lack of identification and supplier’s intention at the beginning of phonic conversation, flaw in consumer’s withdrawal right and impossibility of supplier’s commitment.The question is whether is the penal policy towards crimes against consumer’s rights is effective and suitable. The paper seeks to analyze the general as well as particular components of crimes against consumer’s rights in electronic commerce Law, and also this theory has been discussed that "Traditional Penal Policy" based on Criminalization and Penalization and non-inclusion of "Lenient Penal Policy - lenience and negligent behavior about small violations stipulated in 1392 Islamic punishment law towards electronic commerce violations - is not a useful and proper way, but particular nature of Electronic Commerce required "Differentiated Criminal Policy" based on technological prevention, corporate oversight, empowering and protection for consumer.Particularly, the paper will propose one specific measure - the "credit card chargeback" - that appears to be gaining acceptance as a viable consumer-protection measure in an electronic commerce environment.

One of the signs of the wisdom of the Quranic verses is their reliance on truth-orientedness and truthfulness. A wise text leads its addressee to the truth, and the Quran, due to the wisdom of its verses, does not say anything except the truth and does not invite people to anything except the way of the truth. The divine will in the context of the Quran is the fulfillment of the truth, and the religion of Islam, the Quran and the Prophet (p. b. u. h. ) are all described as truthful. The Quran emphasizes practical truth-orientedness in judgments and testimonies, truth-seeking, telling the truth and inviting to the truth, and invites people to keep away from ignoring the truth, concealing the truth and obscuring the truth as barriers to truth-orientedness. One of the features of the truth-orientedness of the Quran is its focus on the facts that can be instrumental in leading people to the truth by studying the past and following past events, especially the prophets' stories, as well as by considering the realities of human beings, forbearance, tolerance and lenience. Another aspect of the wisdom of the Quran is its reliance on the truth-seeking nature of man as the background of the realization of truth-orientedness in the verses of the Quran, which, through wise practices such as questioning, dialogue, good preaching and zikr (awakening), paves the way for its flourishment.