This research article examines legal discrimination against children born out of wedlock in Iran. Despite laws promoting equality, societal attitudes influenced by beliefs continue to result in discrimination. The study explores the reconciliation of religious beliefs with legal frameworks AND the changes made to the Iranian legal system in response to positive human rights developments. The Article seeks to bridge the research gaps by comparing the experiences of Iranian children with those in other countries affected by Islamic law. The study employs library sources AND descriptive AND historical research methods to examine the legal status of children born outside of marriage, both nationally AND internationally, AND the discrimination they face. The Article is structured into four distinct sections: an analysis of Islamic Law, a review of the Iranian legal system, an assessment of Iran's compliance with international conventions, AND a discourse on the necessity of substantial positive change. The Article ultimately recommends the eradication of discrimination through heightened awareness AND the advancement of inclusivity for all children, irrespective of their lineage. In summary, this research Article aims to shed light on legal challenges faced by children born outside of marriage in Iran, with the goal of promoting positive changes in their treatment.

Regarding the way of facing the West AND modernity, Ahmed Fardid is among the thinkers who, by adopting a philosophical AND judgmental approach, rejects modernity, philosophy, AND western civilization in its entirety. Fardid considers modernity AND the West to have an inherent crisis AND considers any attempt to patch up modernity with Eastern religions or cultures futile. Fardid, who is the creator of the word “Gharbzadegi (Westoxification)”, considers human sciences AND Western civilization to be nothing more than the inciting soul vanities AND blasphemy. By adopting an essentialist AND negative approach towards the modern WORLD, he calls for a complete break from the subjectivism AND humanism associated with the modern WORLD AND a return to Islamic-oriented philosophy (Hekmat-e Onsi). Seyyed Hossein Nasr, as a traditionalist thinker, rejects Western civilization AND modernity as a unified whole. He wants to incorporate modern science AND reason AND take perennial philosophy. In this paper, via a comparative analysis method, this hypothesis is examined that although Fardid AND Nasr are sympathizers in the complete negation AND rejection of the modern WORLD, Fardid confronts modernity AND its consequent subjectivism using Heidegger’s western thought. This is when Nasr confronts modernity from the perspective of a traditionalist thinker who believes in the foundations of tradition. Nasr considers the return to the perennial philosophy to solve confronting the Western WORLD AND modernity, but Fardid faced with the modern WORLD, emphasizes that although modernity is the exposure of self-fulfillment, one must strive to overcome it. It is difficult to return to the past.

The purpose of this article is to point out moral AND spiritual foundations which were drawn from the words of MOULANA present whether in Masnavi, Ghazaliat or Fihe ma fih in order to demonstrate that in the midst of crisis AND unrest of the present WORLD how these rich moral principles can be illuminating AND soothing, to the CONTEMPORARY anguished man.Empathy, kindness towards people, aversion to injustice, liberality, AND indulgence are characteristics selected among other grAND thoughts of MOULANA AND emphasized by the author.

The sublime thoughts of MOULANA are considered as the most illuminating manifestation of spirituality in the east AND it is such pure spirituality which finds utmost importance in the WORLD today where humanity is threatened by the materialism from every direction. In fact, the phenomenal talent AND grAND AND heavenly thoughts AND profound soul of MOULANA has been the greatest treasure ever presented by any nation to the literature, culture, AND civilization of the WORLD to the extent that the illuminating light of his spirituality has captured the heart AND soul of great thinkers AND poets from all over the globe from Allameh Iqbal in the subcontinent to Professor Nicholson the famous English orientalist AND commentator of Masnavi in the west. They are all under the influence of MOULANA's profound humane thoughts. It is therefore the purpose of this article to illustrate instances of such influence particularly focusing on the mystics AND literary figures of the subcontinent.

Sama is a kind of trance like state of contemplative ecstasy befallen a mystic AND it is identified with MOULANA.MOULANA Jalal al-Din Mohammad Balkhi has recognized music AND understood its hidden reality. He was able to hear the sound rising from every particle calling God AND this realization perpetually moved him to practice sama.In this article description of sama both in Abu Said-e Abi al-khayr's AND MOULANA's time are given AND then their connections AND differences, AND also the quality of sama in MOULANA's time are studied.

Depth AND vastness of MOULANA's thought is due to the strong bond he has with koranic sciences. A glance at the frequent occurrences of the koranic concepts demonstrates that MOULANA seeks redemption AND salvation of man in the realm of prophetic revelation (wahy).MOULANA has creatively incorporated the meanings AND themes of koranic verses in his anecdotes thus focusing on these stories is expressive of the interpretative methods that have been employed in Mathnavi.

The proliferation of new religious groups is one of the general manifestations of religious developments in the CONTEMPORARY WORLD. From the second half of the 20th century, social thinkers have suggested various ways to study these developments. Examining why AND how these groups were formed, AND the young joined these groups, has been one of the most important areas of research in this field. Here, this area of research has been studied under the heading of conversion. Our methodology was logical inferential analysis AND inference, we examined the research findings in the field of sociology of religion AND related fields. Although there is no universally accepted model or theory that fully explains the mechanism of conversion among the youth, the models AND types of conversion that are presented here can trace the main lines AND major tendencies about the process of conversion AND help to plan AND predict the future.

This paper deals with the philosophical aspects of nationalism AND pan-Islamism in view of Dr. Muhammad Iqbal, a great poet AND philosopher of sub-continent. The paper examines in an analytical way, how Iqbals concept of nationalism is different from Western brAND of nationalism AND coincided with Jamal-u-din Afghanis ideal of pan-Islamism. The paper discusses how Iqbal reconciled his ideal with the real WORLD-over dynamics, especially in the Muslim WORLD after WORLD War II.It is further argued that how far his idea of Nationalism AND his concern for Muslim unity had relevance to the CONTEMPORARY Muslim WORLD, particularly in the context of predicament faced by the Muslim Ummah.

The present article seeks to find an answer to the question whether or not MOULANA in the roots of his pluralistic thoughts is essentially the propagator of the WORLD peace AND non-violence in modern terms. Thus attempt is made to bring examples from MOULANA's encounter with the phenomenon of Tatar AND overt violence seen in the 7th century AH, AND to examine his main line of thought in comparison with the modes of thoughts of the propagators of non-violence such as GhANDi, Martin Luther King, Desmond Toto,… in order to draw a clear picture based on points of similarities AND differences.

Objectives: Spirituality as the humans’ inside need must be narrated again AND explained through separating the true spiritualities with the pseudo ones. By removing spirituality AND promoting pure rationality AND objectivism, spirituality is put in crisis. It should be noted that the intellectual foundations of religious spiritualities separate them from their false rivals. Method: The research method is analytic. By narrating the spirituality AND its different aspects, the specifications of pseudo spirituality AND the components of religious spirituality is reconsidered. Results: Unidimensionality, having organizational prejudice, having no obligation to religion, having defeated leaders, AND tergiversation are the qualifications of pseudo spiritualities. The intellectual foundations of religious spirituality are knowledge AND being God-centered, rationality, believing in resurrection, science AND applying it, AND belief. In addition, components which cause crisis in spirituality are removing spirituality, the appearance of pseudo spirituality, AND neglecting rituals AND worshipping. Conclusion: The spirituality required for the mankind is the spirituality coming from Islamic teachings AND spreading this kind of spirituality in a society requires warning against pseudo spiritualities such as halgheh (cosmic mysticism). To reach this end, enlightening insight can be beneficial AND helps to get rid of any related crises.