Granting citizenship through the Iranian legal system has challenges in relationship with citizenship of children born from the marriage of Iranian women to foreign men. In 1398, the act was approved to cover the shortcomings of the 1385’s act. This not only did not open the way but made the problem more complicated. One of the challenges is the sufficiency of Sharia marriage instead of permission from the government (Article 1060 of the Civil Code) for granting citizenship, which creates irreparable consequences, especially for Iranian women. Also, despite considering citizenship to be Acquired, granting citizenship has been positive and has created a situation of dual citizenship. The present article, through a descriptive-analytical review, comes to the conclusion that although it is possible that granting citizenship to these children is a positive step to reduce their injuries and problems, and it opens the way for people without birth certificates who have dual identity; But due to lack of proper information and lack of transparency, there are many challenges in this field; Also, due to the existing secret and unplanned migrations, the issue faces security and political threats. The large volume of immigration to Iran has also turned the issue from normal to security and political. The process of issuing a birth certificate is faced with a considerable delay in the security institution's inquiry stage. Still, due to security issues, it is impossible to reduce decision-making institutions. Therefore, Iran should enter into this issue more consciously and actively, and turn threats into opportunities, and the approach to granting citizenship should not be unilateral.

Female citizenship is an issue that has undergone different transformations during various legislative eras, to the extent that it has ultimately achieved independence via citizenship unity system in which the woman's citizenship is considered the same as the husband's citizenship, marriage has no effect on female citizenship, and women are entitled to acknowledge their husbands' citizenship or to retain their original citizenship. As per the legal systems of Iran and the United Kingdom, it can be concluded that unlike the above-mentioned system, Iran still complies with the theory of unity of citizenship and endorses the relative independence of citizenship merely in some cases. In contrast, in the United Kingdom as a distinguished representative of the common law system, the theory of total independence of female citizenship has been recognized for many years and the marriage of women to foreign men does not automatically change the nationality of either spouse. Furthermore, concerning the transfer of citizenship to the children, mothers and fathers can equally transfer the right to their children. However, Iranian law does not recognize the possibility of transferring Iranian citizenship via Iranian mothers and only Iranian fathers are endowed with such privilege. More importantly, the civil code does not meet the requirements of the contemporary Iranian society and requires serious revisions in this regard. The problems arisen in recent years authenticates the urgent need for these reforms.

The ambiguity and conciseness of the law on the citizenship of the children of Iranian mothers, on the one hand, and some dense social problems for the children of Iranian women married to Iraqi nationals and increasingly Afghan migrants, on the other hand, led the legislator to pass a single article in 2006. However, the conceptual ambiguities and implementation problems of this single article caused the legislator to repeal the previous single article by approving a new article in 1398. This article is an attempt to illustrate the article’ s strengths and weaknesses by reconsidering the “ critical-corrective” nature of the new single article, and especially to explain its incompatibility with the forty-first principle of the constitution; it is finally suggested that due to the truth and nature of citizenship and more compatibility with Article 41 of the Constitution, maternal lineage, like paternal lineage, secure the Iranian citizenship to the child.

Inherent dignity is the basis of human rights and individuals as members of the human race are entitled to the mentioned rights. As a result and in the emergence of States, governments and social-era, the humankind is demanding access to the said rights. Democratic governments, in the exercise of power and authority and "to recognize and respect the rights and freedoms of others and of meeting the just requirements of morality, public order and the general welfare", inevitably, limit the rights of the people. The authors, with the assumption that all human rights are not absolute in society, seek to demonstrate Acquired dignity as a basis for Citizen's rights and to illustrate that based on this assumption, legitimate governments, from which the theocratic government of Iran is not an exemption, shall provide the rights of their citizens. While accrediting the existence of common human values, the fact that each society has a distinctive set of values must be observed. In closing, this paper attempts to study The Constitution in order to obtain the above-mentioned methods and differentiations regarding the two categories of dignity to shed light on necessities of entitlement to Acquired dignity.

To construct a practical training model for Islamic citizenship, from among all studies conducted in this area 42 were selected and then content analyzed. Summing up the findings are a set of ten educational principles and 18 constituents confirmed by a group of experts to be valid. Any training program needs to be socially based, liberal, and justice oriented, focused on honor, moderation, duty, and monotheism, while emphasizing thoughtfulness, progressiveness, and being therapeutic. Thus, it is suggested that these principles and their constituents be used by those involved in the task of training Islamic citizens.