From long ago DIVORCE has been accepted in laws and cultures with certain limits and constraints. Also in Islam DIVORCE has got specific sentences and conditions and religious scholars have spent centuries to investigate and explain it. The fact that civil laws are derived from religious orders has not been ignored on the matter of DIVORCE and includes those orders derives from jurisprudence scripts, although we sometimes observe silence and legal gaps or ambiguity in legal acts and this fact is seen throughout some cases of DIVORCE, including mandatory DIVORCE and MINOR DIVORCE which their nature and orders have been clearly described, but the law has kept silence on determining its origin and type. For that matter and to solve problems and commentary on legal acts on this subject, reviewing from jurisprudence way and its implementation to the low has been a big help and has short its similarities and differences. This article has been edited for that purpose and acknowledges mandatory DIVORCE as revocable and MINOR DIVORCE as irrevocable.

Gender socialization, as one of the most basic types of socialization, affects a person's individual and social life, including the stability of his or her marital life. The aim of this study was to explain the relationship between gender socialization and DIVORCE between 178 DIVORCEd women and 222 women with emotional DIVORCE, which was conducted by survey method in Bandar Abbas. This study used biological and social theories to explain gender socialization and theories of structural functionalism and the love triangle to explain DIVORCE. In the present study, simple and stratified random sampling proportional to volume was used for women with emotional DIVORCE and chain sampling was used for DIVORCEd women. Questionnaire data were collected through interviews and face validity was confirmed through literature review and expert judgment, structural validity was confirmed by factor analysis and its reliability was confirmed by Cronbach's alpha. The results showed that gender socialization of 29.4% of DIVORCEd women and 70.6% of women with emotional DIVORCE is traditional, and on the other hand 60.2% of DIVORCEd women and 39.8% of women with emotional DIVORCE, Had a modern gender socialization. According to the results of Chi-square test, there is a significant relationship between the type of gender socialization of women, gender values, gender inequality and power relations with the type of DIVORCE. Accordingly, women with emotional DIVORCE have a more traditional outlook than DIVORCEd women.

The focus of this study is primarily on “the discrepancy in mentality as an important factor affecting family problems and DIVORCE”. For this purpose, some MINOR studies were conducted each of which experimentally examined different aspects of mental discrepancy in Iranian families. Almost all of these studies showed that permanent disputes and DIVORCEs resulted from the differences in their world-views, thinkings, and impressions in their mutual affairs. At last, the theory of Homogamy with two major revisions were used to explain the reasons and causes of family problems and DIVORCE which were confirmed in MINOR studies and cases.

In this note we characterize all graphs without a $2C_3$-MINOR. A consequence of this result is a characterization of the bicircular matroids with no $U_{3,6}$-MINOR.

This research has criticized and reviewed, in an analytical-descriptive method, the principles of different opinions of the marriage and DIVORCE of a MINOR by the Jurist from the viewpoints of the Imamiyyah and Sunnites in the following two sections: a. The opinions of the scholars of Shia and Sunni regarding the authority of the jurist in the marriage of MINORs which is summed up in three opinions; b. The opinions of the Imamiyyah and Sunnites regarding the authority of the jurist in the DIVORCE of MINORs, according to which there is no such authority, unless the MINOR is insane during puberty. And in the Sunnite opinion the father and the natural guardian have no right to DIVORCE, and due to the priority, the jurist’ s lack of authority is inferred. Research findings the jurist has authority in the MINOR’ s marriage in case the MINOR does not have a father, a great grandfather, and no executor of either, in which case, in case of occasion and necessity, he has authority in marrying, but he does not have authority in DIVORCE; this opinion has been proven by virtue of many proofs.

In order to study the littleseed canarygrass (Phalaris MINOR) resistance to diclofop - methyl herbicide an experiment was conducted at Department of Weed Science, Plant Protection Research Institute greenhouse in 2004-2005. The type of design was completely randomized design, with four replications per treatment. Treatments included sixteen Phalaris populations treated with recommended dose of diclofop - methyl (900 gr ai/ha). In this experiment eight populations: GR13, KhR2, FR7, FR2, FR4, GR12, KhR5 and KhR3 that contain GR50 and LD50 more than 50%, showed resistancy when treated with recommended dose with diclofop - methyl. The rate of resistancy for above mentioned populations dry weight was 7.26, 8.11, 9.36, 11.18, 12.66, 16.77, 20.35 and 24.25, and for the number of survived plants was 8.65, 10, 10.82, 12.54, 14.15, 15.06, 16.14 and 20.32 respectively.

Concerning Wudu (MINOR ablution), there are different views among the schools of Islamic jurisprudence. It is to be confessed that the Holy Qur’an has explicitly talked about MINOR ablution. The disagreement, however, of the Qaris (those who recite the Qur’an) on how to recite the related verses, gave rise to different understandings and diverse legal fatwas on the issue. The verses of MINOR ablution, according to a great number of Sunni jurists, signify one single meaning, whatever form they may be recited. Some traditions, nonetheless, are referred to as the source of some justifications brought about a considerable gap among Muslim jurists. This article attempts to re-analyze the two understandings of the law of MINOR ablution and to examine the way the difference had come in order to pave the way for some common point between the two schools. The author argues that even the Sunni jurists have not shown some reliable documents or clear-cut text of traditions from the holy Prophet (PBUH) to prove washing of the feet and the converse washing of the hands. The article then concludes that if the Sunni jurists were bound by their celebrated collections of hadith and paid.

The author categorizes DIVORCE to immediately implemented and suspended DIVORCE. He examines suspended DIVORCE in two kinds: simply suspended and suspended by a word of swear. One the one hand, he suggests five Shiite-supported reasons of invalidation for suspended DIVORCE, and on the other hand discusses three reasons to defend this kind of DIVORCE.In the next part of essay, swearing to DIVORCE the spouse is illustrated, and then refers to the proofs that agree and disagree with suspended DIVORCE. Finally, he reviews the proofs which examine the correctness of this kind of DIVORCE.