The incipient directive concepts that human being obliged to submission it, configured in the form of "Ethics". Although, conscionable assurance of thought and act is not effective always; but it can be a prelude, justification or measure for legal rules. Again, the actualization of ethics in the context of humorless problems of human being, namely rights and duties, has required definition of universal and acceptable measures and PRINCIPLES for BIOETHICS. For prosperity and practicability, these PRINCIPLES shall be draft in light of harmonies of nations and have consideration to propensity and international impetus to protecting environment as whole. As an important fact, just having legal sanctions will fulfill "pragmatic ethics".

Most of moral evaluations of bio problems are made on the basis of one of the existing moral theories or on that of a combination of the said theories as a moral approach. The evaluations presuppose a rule- or principle-based attitude towards the current disputes and also the necessity of using a moral theory as the origin or context of the rules or PRINCIPLES. It is generally, in both theory and practice, taken for granted that moral PRINCIPLES can effectively help decision makers, policy makers, BIOETHICS committee members and research project managers. PRINCIPLES of BIOETHICS have mainly formed due to the mentioned presupposition. However, the universalistic attitude to ethics has recently been challenged in various ways. In this article, epistemological and ethical aspects of PRINCIPLES of BIOETHICS have been examined from both universalistic and particularistic perspectives. It seems that, though this challenge deny the traditional interpretation of the PRINCIPLES which ignore the concrete process of formation of them, a moderate interpretation of ethical universalism may justify application of these PRINCIPLES.

Rehabilitation is a dynamic and health oriented process that helps persons with disability to achieve acceptable quality of life, self-respect and independence. Rehabilitation is rife with ethical dilemmas which some of them are only restricted to this subject. These problems are seen in health care as the tension between two or more morally defensible alternative health care actions. The key underpinning of an ethical problem is commonly viewed as a conflict of defensible values or moral PRINCIPLES related to the possible alternative health care actions relevant to a particular clinical situation. Reasoned solution of ethical problems in rehabilitation, need to grounding ethics in the political realms in a broad sense and policies resulted from public debates.

There are various ethical approaches in the history of philosophy. Beauchamp and Childress introduced four basic PRINCIPLES which were acceptable in all communities: beneficence, non-maleficence, respect for autonomy and justice. Yusuf Khass Hajib is the first author of the Islamic Turkish Literature whose work was found out. This study aims to reveal the existence of four PRINCIPLES of BIOETHICS in this work, in Kutadgu Bilig, presented to the prince of Karakhanids, Tavgach Bugra Khan, by Yusuf Khass Hajib in 1069-1070. It was found out in this study that all these PRINCIPLES were included in Kutadgu Bilig in different forms. The PRINCIPLES that Beauchamp and Childress argued to be acceptable in all communities and all cultures have already existed in different communities in different ages. Yusuf Khass Hajib’s work, Kutadgu Bilig, constitutes a good example of this reality.

Four ethical PRINCIPLES with a shared application in BIOETHICS are obtained from the convergence of thinkers in different social and global fields which are formed based on humanism originating from western culture. Although secular BIOETHICS considers PRINCIPLES that can be extended worldwide and are related to all people and all ethical PRINCIPLES as a criterion to discuss ethical problems and present decision making models in the field of BIOETHICS issues, it differs basically from various ethical schools of thought and cultures in terms of comparison and adaptation. These points of difference are more understandable in Abrahamian schools and religions specially Islam.This paper examines four bioethical PRINCIPLES in the Islamic law and jurisprudence and considering the clarity of its dimensions in the western cultures, the authors merely focus on the study of the subject from the point of view of the Islamic law and jurisprudence.

State crime, the organized behavior of a country's government towards reversal or ignorance of citizens' rights, is one of the concepts receiving little attention in the criminology literature. One of the reasons related to this problem is the definition of crime by every country's government - accused of committing state crime.Explaining this concept by using the PRINCIPLES of the BIOETHICS is helpful because the PRINCIPLES are common and general and applicable to all people and all communities regardless of race, nationality, religion etc.therefore, the aim of article is use to principals justice, satisfaction, not harmful, and respect as four principals of the most important BIOETHICS principals to explain the state crime. This article is applied in terms of purpose and qualitative in terms of data nature and used methodology is descriptive-analytical. We conclude that state crime - in all types committed - occurs following the reverse of one or more aforementioned PRINCIPLES.

Novelty, human with the new technologies has obtained such a power in which he enables to interfere in his environment and in his own functions. In the new environment science and technology have been forced to consider the non science challenges, including social, ethical and legal issues.At the same time, the most complicated issues are those that cause to changes in the natural position of the Human being. These elements cause to enact various regulations in different areas. Such process also leads to the appearance of the fourth generation of human rights called BIOETHICS.Therefore, the fourth generation of human rights has been formed as a result of progressing both science and technology. This article investigates the relationship between BIOETHICS and human Rights by focusing on their fundamental PRINCIPLES, then we try to response this fundamental inquiry that what are the mutual interactions of the BIOETHICS and human rights?

Background and Aim: The concept of the family has a great importance from the perspective of Islamic teachings, the absence or threat of which may have irreparable consequences in the moral and social spheres. For this reason, paying attention to the moral teachings of Islam and examining the PRINCIPLES of BIOETHICS on the institution of the family has been selected as the main purpose of this study. Materials and Methods: In this study, by descriptive-analytical method (library method), the moral teachings of Islam about the institution of the family were studied and information was collected through documentary methods and using jurisprudential and legal texts. Findings: The establishment and continuity of the family institution from the perspective of Islamic teachings requires the observance of PRINCIPLES and conditions that are morally considered to be the promoters of individual and social morality. These PRINCIPLES include long-term relationship, respect for family members, good fellowship, agreement and understanding, honesty and patience, loyalty and trustworthiness, secrecy and fault, division of duties based on justice, which is considered a model for promoting morality in society. Conclusion: Relying on the institution of the family, the Islamic moral system can pave the way for a committed and transcendent generation that puts both divine values at the forefront of individual, family, and social behavior and confronts the challenges of the modern world that target the institution of the family. Accordingly, the history of secular moral systems shows that they are ineffective in making this institution desirable and sometimes in conflict with its higher interests.

Human cloning as the most important development of the present century is the product of the advancements in science, biological and genetic technologies that has particularly affected the religious, ethical and even political circles.The imagination of the birth of a living being-especially human being- beyond the natural method and without using sex cells wonders everybody, as though the science now has demonstrated its art to the whole world. Finally we concluded that the human cloning is in conflict with the PRINCIPLES of Islamic BIOETHICS. Thus, the human cloning must be banned.Method: In this paper, through the library study, the human cloning has been analyzed based on the PRINCIPLES of Islamic BIOETHICS and at the end we reached to the conclusion that the mentioned technology is in conflict with the PRINCIPLES of Islamic BIOETHICS.