Sunni Jurists believe that wife inherits from all properties of her husband, but most of immamiya, resorting to Ahlolbeit Ahadiths deprive wife of part of property. Kind of this property is various in this Ahadiths, so there are more than 5 opinions in this subject and this causes that we focus on the methods of resolving conflict. Ahadiths about wife’s inheritance divided into 3 groups: absolute Ahadiths concentrate on the share of wife from estate; Ahadiths that express wife is deprive of some estate; and Ahadiths that express wife is inherited from all the estate. First group is allocated by other Ahadiths and cannot be signified that wife inherits from all the estates. Regarding to the preferences in conflict chapters. third groups cannot be preferred only because of accommodating with Quran, moreover this group is allocated by second group. As a result we can say that wife who has child is inherited from husband’s whole estates, and wife who has no child inherited from movable properties and the price of immovable properties.

Background and Purpose: constructive conflict resolution can lead to outcomes like marital satisfaction, strengthening the relationship and well-being. The purpose of this study was to explore the areas of conflicts of Iranian satisfied couples and the strategies they use to resolve their conflicts.Methods: 10 Iranian satisfied couples participated in this study. They were selected through purposeful sampling and sampling continued until theoretical saturation was obtained. Conventional content analysis was used to extract themes and subthemes of the study.Results: Three themes with their subthemes were obtained that are: 1) different conflicts in different stages of marriage (premarital, engagement, newly wedding, marital stages); 2) the role of families in conflicts (Families as supportive sources, Decreasing the role of families gradually); 3) using different strategies to resolve marital and familial conflicts (Clarification, supporting spouse and marital system, compromising, compensation, increasing independence, soliciting, using supportive sources).Conclusion: the results of this study indicated that conflicts and strategies couples use to resolve is culture based and there is more need of culturally sensitive studies and clinical intervention based upon these studies.

Countries have enacted many laws on various issues. Citizens in every country are obliged to follow these laws. If a legal issue is raised in a country with an element relating to something beyond the geographical borders of that country, it is thought that two or more related laws should govern a legal issue; something practically impossible. given an essential conflict between different laws of many countries, will the clearest verses of the Qur'an play a role in resolving this conflict? The main hypothesis of the research is that due to the comprehensiveness of the Holy Quran, its teachings can be a facilitator. In this research, an attempt has been made to examine the "conflict of laws" by referring to the "clearest verses of the Qur'an." The applications, generalities and explicit requirements of the Holy Quran should be cited by the Muslim judge in international cases; because in some cases, the law of the foreign valid laws conflicts with the Shar`i texts. This issue has Quranic foundations, rules and documents. In the past, the subject has been studied only from the perspective of international standards, but the innovation of the article is the expansion of the subject in the realm of verses in the field of conflict resolution. In this article, the interpretation method of ijtihad is used.

In Islamic jurisprudence, it is stated that couples have privacy and independent interests towards each other, and neither of them has the right to enter the other's privacy. But in the customary way of life, it is observed that couples do not consider the security, comfort and strength of the family possible except with the cooperation and interaction of couples, and therefore consider themselves to have common benefits and harms, so it is necessary to deal with issues and affairs. Learn about each other privately. There seems to be a conflict between the recommendations of Shari'a and the customary practice of society. Therefore, by examining and researching the verses, hadiths and the words of the jurists, it was proved by mentioning some documents that some of the behaviors of people in life are based on religious requirements and some have customary requirements. Therefore, in this research, it has been stated that since the beginning of Islam, there are signs of customary approval in the Shari'a, which has become so prominent that it is thought that the custom is preferred to the Shari'a, while the common custom is used to strengthen the family. The sharia side is valid. Therefore, couples, while accepting the boundaries of each other's independence, strengthen the security and comfort of the family and prevent harm from it by interacting and cooperating between each other in independent and common interests.

Neurolaw, as an interdisciplinary knowledge between law and neuroscience, is considered a new Branch in legal science that examines the impact of the human brain on the legal phenomena resulting from his behavior. Unconditional use of this science in courts may violate three important examples of personal rights, the right to privacy, right to physical integrity and right to image. Now, the question is, if the public interest requires that the content of people's minds be analyzed, even though it violates their personality rights, which side should be taken: personality rights or public interest. In response to this question, although in principle, the public interest is preferred, but due to the lack of an explicit text in the possibility of limiting individual freedoms and the possibility of government abuse, the side of personality rights is preferred. In this research, using library resources and analytical-descriptive method, we try to study the impact of personality rights on neurolaw.

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In the verse of Keramat, the Holy Quran mentions that all human beings have a description of specific keramt (dignity). In a superficial look, this verse is in conflict with other verses of the Quran such as: Ibrahim/ 34, Al-Ma’arij/ 19-21, Al-Alaq/ 6-7, Al-Ahzab/ 72, Al-Qiyamah/ 5, Al-Asr/1-2, and Al-A’araf/ 179. Various viewpoints have been proposed by commentators to resolve this conflict. Faith, human education, pureness of nature, correct application of the instincts, lack of contentment in regard to creation, distinguishing the initial Keramat from final rascality and also actualizing the positive aspects of human life are taken into account as criteria of Keramat within these viewpoints. This paper emphasizes that human dignity refers to the type of his creation which has been bestowed to him with special capacities, talents, and abilities. Accordingly, human dignity is based on these unique features of human creation among divine creatures and reprobating human in some of the verses is because of inappropriate usage of these blessings.

With regard to various requirements of human society, many factors could cause international conflicts. The strategic value of a region in which a conflict is occurred is deciding factor in the violence of the conflict. Nevertheless, all of the geopolitical regions of the world have been the scene of conflict to some extent. The theorists have propounded several theories about the resolution of these conflicts. In this essay, with a critical and analytical method, the various theories of international conflict resolution are analyzed and this hypothesis is assessed. Because of the specific characteristics of territorial conflicts and inadequacy of the methods of resolving the other kinds of international conflicts in resolving the territorial ones, some particular Models must be developed which are capable of representing their characteristics. This research shows that the resolution of territorial conflicts is regional by nature and needs various political, economical and even military tactics simultaneously.

In Islamic hadiths, the issue of love and affection for one's spouse has been raised under the title of "love for a woman". These narrations are seen with two seemingly different expressions. On the one hand, some narrations praise "love for women" and on the other hand, some hadiths consider it a reprehensible thing. These two seemingly different phrases lead to differences in the hadiths and a kind of apparent conflict between them. Some scholars have suggested two commonalities between these two groups of narrations: First. The meaning of praising "love for a woman" is proper love for one's spouse, and the meaning of sin in this love is excess. The second. The purpose of the narrations is to praise in order to confront the ignorant culture in which the female gender has been humiliated and oppressed. Using a descriptive-analytical method, the author first examines the accuracy of the narrations. Then, by criticizing the above two aspects, he has raised the third possibility, which is that the meaning of praising "love for a woman" is heartfelt love for a couple, and the sin of loving a woman in other narrations is a metaphor. Interpretation and meaning of the subject is lust. Is.