Background and Objectives: The compliance of medical centers and hospitals with ethical and religious standards in providing health care services to patients is important. The present study to investigate the factors effective in complying with the standards of the Holy Sharia in hospitals in Tehran, Iran, in 2021. Methods: This is a qualitative study. While reviewing the literature and focus-group meetings, the primary components of the study model were determined. By holding a three-day workshop, 20 experts were selected by a purposive sampling method and were asked for their opinions about the measures using the Delphi method. Data were analyzed in SPSS software, version 22. Results: The content validity ratio of each measure was greater than 0.79. The reliability of the measurements was also confirmed using Cronbach’s α coefficient (α=0.89). The identified components were classified into seven themes (human resources, dress codes, facilities/equipment, physical space, organization/planning, training/empowerment, facilities/cultural space) and 50 measures. Also, the results of model validation in hospital departments led to the idetifications of 11 themes and 46 measures. Conclusion: The proposed model for assessing the compliance of hospitals with the standards of the Holy Sharia can be used as a framework for evaluating the compliance of hospitals in Iran.

In medical centers, compliance of personal and social behaviors with ethics and religious standards is very important and requires constant evaluations. Therefore, the present study was conducted to determine the compliance of medical affairs with the standards of the Holy Sharia from the perspective of patients and interns in the teaching hospitals of Jundishapur University of Medical Sciences in Ahvaz in 2020. This was a descriptive cross-sectional study and the statistical population consisted of 204 interns and 385 patients referred to the teaching hospitals of Jundishapur University of Medical Sciences in Ahvaz. Sampling was done randomly. Data were collected by data collection form and questionnaire from patients and interns which was collected by the researcher including 17 questions. Data were analyzed by SPSS version20 software and descriptive and inferential statistics. From the interns' point of view, there was a significant difference (P <0. 05) between the compliance of medical affairs with the standards of holy Sharia in different hospitals and gender, but there was no significant difference in different ages and marital status (P> 0. 05). From the patients' point of view,There was no significant difference (P >0. 05) between the compliance of medical affairs with the standards of the Holy Sharia based on gender, age, education, marital status, and hospital. From interns and patients point of view, compliance with Holy Sharia standards were 45. 1% and 40. 5%, respectively. According to the results of the present study, physical space and more medical staff in both genders are required to fully comply medical affairs with the standards of the Holy Sharia in all the examined hospitals.

Ads today form an important part of media production. The general rule is that a program compiled and selected by a religious medium containing news, propaganda, education, etc., contingently contains useful and constructive messages for the average audience, in other words, if not useful, at least Not harmful. This exploratory research has devised a comprehensive model design for the effective monitoring of the media propaganda. Shari'a is a process by which all affairs in the media are monitored by Sharia observers, so that advertisements delivered to the audience do not contradict the standards and templates for a religious media based on Islamic law. For this purpose, after selecting the variables approved by the experts, after the exploratory factor analysis, five influential components of the Shari'a media were discovered. In order to investigate and study the effect of the discovered components, 400 questionnaires were distributed among the media audience and 386 were collected using the equation-solving method the structure was approved by using the graphic imus software. The obtained model of modeling and the analysis of relationships indicate that the five components of spiritual achievement of propaganda, normative system, media basket, value norms and media monitoring in this regard are influential.

This article is about human dignity influencing strategy and positive and negative role in understanding the provisions of the search and expression of its role as evidence and proof a believes in the concept as inherent feature derived from creation of man as legislation draws red lines that Sharia should not pass it. Respected jurists must be understand comply with the provisions for its normative.

Of alleged Islamic mystics, there are few who have been negligent of Sharia and have sometimes established their aversion of Sharia on reasons. In this descriptive-analytic research, I analyze such aversion, aiming to consider certain deviations among the Sufis and mystics from compliance with Sharia. Their grounds for aversion of Sharia include the following: (a) the truth is not in need of Sharia, which is explicitly or implicitly indicated by some of these mystics; (b) the guardian of the saints is contrasted to the prophethood of prophets. Certain pseudo-mystics cite hadiths attributed to the Prophet to talk of the infallibility of the saints in the sense that everything is permitted for them; (c) a sacred goal justifies the deployment of non-Sharia means. Thus, they believe that certain mystics made love to handsome teenage boys not because of personal lusts, but because of seeing the divine beauty in their faces, and (d) intoxication removes religious duties. This applies mostly to the so-called “the sane of the insane” whose reason is taken away from them by God and are thus set free from duties.

The taste of Shari'a, which refers to the style and context of the Shari'ah in forging rulings, and includes the basic criteria of Shari'a in legislating and forging laws, is one of the matters considered by jurists in deriving and evaluating rulings. The purpose of the study is to explain the examples of the taste of Sharia in Imami jurisprudence and to clarify the basic criteria of Sharia in the matter of legislation with an approach to the life of Imam Reza (AS) and the opinions and speeches of the Supreme Leader. Method: This study has been conducted using a descriptive-analytical method based on library resources. Results: The findings of the research indicate that the most definite principles considered by the legislator in forging rulings are: 1. Observance of expediency. 2. Being rational. 3. Being fair. 4. Observe facilitation and easiness. 5. Do not provoke emotions and prevent conflict. Conclusion: From the study of the narrations of Imam Reza (AS) and his practical life, it was obtained that he has referred to the examples of the taste of Shari'a in several hadiths and has always tried to act according to the style and context accepted by the Shari'a. Considering the statements of the Supreme Leader, it was also found that the taste of Sharia has a special place in his thought; In such a way that each of the mentioned criteria has been reflected many times in his speeches and referendums and has been considered by him in various fields.

In today's world, described as a global village, countries inevitably need to expand their interactions, collaborations, and international relations with each other. No country can claim to be self-sufficient, as thriving in the new global order is virtually impossible without transnational ties. States must regulate their relations with the rest of the world; Islamic states, additionally, must consider Sharia frameworks and norms when forming their international interactions. The term "governing rules of international relations" means that Muslims must adjust their relations with non-Muslim states in conformity to these guidelines. Given the gap in research, the present study employs a descriptive-analytical approach and problem-oriented perspective to explore the written Islamic heritage. The findings indicate that according to Sharia teachings and the opinions of Islamic jurists, four fundamental principles can be considered as the foundations of Islamic international relations: 1) The Rule of Dignity (Karāmah), 2) the Rule against Defamation of Religion, 3) Rule of Denying Means (Nafy al-Sabīl), and 4) Rule of No Harm (Lā Darar) with the Rule of Obligation (al-Iltizām) also being a subset and function of this rule.

Sharia punishments were a title that in the past was considered a mystery in law; However, when the recent Islamic Penal Code, under the title of prescribed Sharia punishments, explicitly included it in the text of the law and imposed conditions on it, the nature of the definition and the determination of its instances became doubly important; An important matter that has not been addressed by the legislator and his assistants, nor by the few and limited efforts of the jurists, has reached a definite and consensus conclusion about its examples! This article is another attempt to find examples of this institution, which undertakes a more extensive exploration of the jurisprudential background of this discussion, carefully separates the limits and punishments, examines and categorizes different sayings in the number of limits, and tries to find examples of predestined punishments. Draw out from the opinions of the jurists. Finally, he takes a comparative look at the jurisprudence and the law of punishment and reaches different and astonishing conclusions about the examples of prescribed punishments in the Islamic Penal Code

Discussing the position of expediency in the decision-making of the Guardian Council is one of the important issues. The basic question in this context is what is the position of expediency in the decision-making of the Guardian Council and what was the decision-making process of this council regarding the position of expediency regarding the parliament's approvals in the field of extradition of criminals? The present article is descriptive and analytical and has investigated the mentioned question by using the library method. The results of the research show that in the decision-making process, the Guardian Council has basically based the two principles of observing the principles of the Constitution and Sharia standards, which is the inherent duty of this council. And even though awareness of the requirements of the time and issues of the day is one of the characteristics of the Guardian Council's jurisprudence stated in the constitution, and this can be the necessity of this council's attention to expediency in its decisions, however, the difference of the parliament, which is committed to approving the laws It is according to the interests of the country and the approach of this council in not paying attention to expediency in its decisions led to the formation of the Expediency Council, which is responsible for resolving the differences between the Parliament and the Guardian Council based on the expediency of the system.

Deviating from the apparent meaning of the word and turning to other meanings other than the apparent meaning that the word gives possible meanings is called interpretation. Now the question is whether it is permissible to interpret the texts of the Qur'an and the Sunnah, and if so, what conditions are subject to its permissibility? It seems that despite the theoretical differences of Muslim scholars regarding the permissibility of interpreting Sharia texts, in practice, they all accepted it and interpreted the texts; although there are differences of opinion regarding the amount of use, the conditions of correctness and the reasons that can be cited in the interpretation. For the accuracy of the interpretation, in addition to the competence of the interpreter, the word must be able to be interpreted, the possible meaning of the author must be included in it, and there must be a reason for this interpretation. Since interpretation must be documented for a reason, jurists have disagreed on what matters can be documented as interpretation. Examining the views shows that they agree on the permissibility of interpretation based on the text, consensus and rational argument, but they differ on the permissibility of interpretation based on analogy, expediency, custom and other evidence. One of these controversial arguments is the purposes of Sharia, which refers to the goals that the Sharia had in mind when legislating Sharia rules. Even though most of the jurists of different denominations have not accepted the interpretation based on the purposes of the Sharia due to the fact that the mujtahid does not include the purposes of the Sharia, the ambiguity and differences in the purposes, and the opening of the gate of corrupt interpretations, the proponents of the theory of the purposes have accepted the permissibility of this under certain conditions. Examining the arguments of both sides leads us to the conclusion that if the Sharia intentions are correctly extracted and the conditions of correctness of interpretation are observed, the texts can be interpreted based on the Sharia intentions. Especially when this interpretation leads to preserving the essentials of Khums, i.e. soul, religion, intellect, generation and property. This interpretation can be done in the form of allocating and restricting texts, adolescent due to the expressions of command and prohibition and the like.