Background and Purpose: The problematic reduction of CIVIC engagement in local communities of Khuzestan province in the southwest of Iran has became a serious issue for research in social planning and policy making. Efforts have been made to study the risk factors as the deterrents to engaging in the society.Methods: this study aims to investigate the factors influencing CIVIC engagement among elderly citizens, focusing on the role of the background variables and individual characteristics as the reducing or active factor. The community of study is 201 elderly citizens from the selected urban areas of Ahwaz city selected through cluster sampling method. The independent variables are gender, socioeconomic status, membership in non-governmental organizations (NGOs), and the duration of living in the city, the sense of satisfaction of urban services, traditionalism, and fatalism.Results: It was observed that some independent variables have no significant relationship with CIVIC engagement of the elderly, though elders have fewer participating interactions in this study.Conclusion: Some proposals within the research itself were recognized as potential improvement and reinforcement energies to participation-based planning in the population, especially among women and the elderly. The growth of social networks and societal links, along with social trust revival seemed helpful.

Basic LIFE support (BLS) following by Advanced cardiac LIFE support (ACLS) is intended to rescue the patients with acute circulatory or respiratory failure or both. The most important determinant of short and long-term neurologically intact survival is the interval from the onset of the cardiac or respiratory onset to restoration of effective spontaneous functions of these vital activities.It is commonly accepted that every physician, regardless of specialty, should be able to  perform CPR. It must be also emphasized that CPR, almost invariably, necessitates a rapid interventional follow-care with ACLS procedure.Without well-performed basic LIFE support, advanced cardiac LIFE support is of no remark-: able benefit, BLS and ACLS are processes that must be performed step by step and with respect to the patient's condition.

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.