سید احمد میرحسینی

One of the precious social capitals that is effective on ensuring the healthfulness of the individual and the society is the compassion of individuals for their relatives, which is known as Salah Arham in Islamic teachings. Apart from the fact that having compassion for relatives and paying attention to them naturally solves many problems and helps achieve physical and mental health, there may be some positive spiritual effects resulting from compassion and respect for relatives, which are mostly discussed by religious teachings. Preservation of people's identity, prevention of social crimes and economic poverty, and removal of grudges and social disputes are among the main effects of the compassion for relatives. Observing the rights of relatives essentially leads to empathy, kindness, and unity of the relatives. These effects are liked by God, and bring about other spiritual effects and graces. On the contrary, lack of these qualities will lead to worldly harms and otherworldly punishments. The article at hand relies on Islamic resources and the analytic method to analyze these points.

Among the important elements of democracies are parliaments and legislatures. Parliament’s status and importance is such that each democratic system and state, should take it into consideration as a fundamental and vital institution. This requirement is also discussed in Islamic states. According to the principles of Islamic theological thought, before we can talk about Parliament and its structure in the Islamic state, we must prove the legitimacy of this institution. In order for the parliament and representatives to have the required legitimacy for having influence and participating in the structure of the Islamic state, some evidence is necessary to exist for them in the sacred religious law. With reference to Islamic sources, the legitimacy of the representatives’ institution can be proved through reliance on extending the legitimacy from jurists to representatives, the assembly system in Islam, the necessity and obligation of public supervision and the existence of similar and legitimate Islamic-juridical institutions.

Marriage is a special institution which is formed on the basis of sexual and emotional relation between woman and man. In choosing their spouses, people are compeletly free; the effects of this contract [of marriage], however, are specified by laws and there is no room for rule of two parties’ wills. One can rarely find a case in which wife and husband is able to eliminate the conventional effects of [the contract of] marriage. In this respect, contract of marriage is other than other contracts. One of the rare cases in which woman and man are entitled to specify effects of their marriage concerns ‘conditions [to marriage]’. According to the Article 1119 of the Civiil Code ‘the parties to the marriage can stipulate any condition to the marriage which is not incompatible with the nature of the contract of marriage or the Scripture or Sunnah and require the other party to accept it …’ Based on the situations of two spouses, various conditions may be stipulated one of which concerns non-disagreement of the husband with wife’s education. The present article tries to find how this condition may be included in the contract of marriage and what its sanction is. Of course, attention paid to the condition to attain this goal should not be an excuse to neglect the easier way to attain this important goal which is observance of moral virtues.

The causation is one of the reasons of the obligatory liability. Causation means a person make someone be hurt indirectly. Because it is important for judges and two sided of quarreling to be known the real liable and from the other side, the definition which is mentioned in the statue and the other determined definitions for having problems and ambiguities cannot clarify this matter we decided to shed light on the dark points and problems with analyzing and investigating in the lightening words of ahl al-Bayt (peace be upon them) and with considering all related traditions and using the prominent Islamic jurists to get standards and rules to recognize the real liable in the causation liability. The results show that the title of loss for its expanding concept applied for harm or penalty in order to be included all psych and property and also reputation losses. Also losing the will of the hurt (damaged) person, the allowable acts of causative agent and hurt person are criteria to be considered in recognition of liable to causation. At the end, the criteria of real liable in causation liability are accorded to every person or persons, he or they are liable and it should not be considered and he being far or close in the chain of reasons which creating loss.

deprives people from the joys of life, any solution for its prevention and treatment is considered to be important. Although drug therapies and consultaions are helpful, religious educations should also be considered in this regard. Some effective issues including having self-confidence, appreciating one's own capabilities, seeking help from and having trust in God, making a proper evaluation of this and the other world,caring about other people and not keeping ill will towards them, avoiding loneliness and unemployment, travelling, doing recreational activities, and reading books are discussed in this paper.

Testimony is one of the most important reasons that legislator has accounted for proving the litigation and it is of special importance. Witness is the most important pillar of testimony. Due to great and special influence of testimony to prove or disprove the litigations، it is necessary to qualify the witness. One of the most important qualifications of the witness is his justice. Justice is an internal state that keeps the person away from the various sins. At first the justice of the witness must be qualified through judge''s science. If the judge''s science was not enough to prove the justice of the witness، two other iust witnesses should prove or reject the justice of the witness. Otherwise، the Estefazeh and Shia'' can be used to prove the justice of the witness. If the justice of the witness was proved or rejected by means of one of the above-mentioned ways، the judge can issue the final vote.

Low back pain is a major economical and social problem nowadays. Intervertebral disc herniation and central degeneration of disc are two major reasons of low back pain that occur because of structural impairment of discs. Intervertebral disc includes the annulus fibrosus, transitional region, and nucleus pulposus (NP). NP forms the central nucleus of the disc. Reduction of cell count and extracellular matrix, especially in NP, causes disc degeneration. Different scaffolds (natural and synthetic) have been used for tissue repairing and regeneration of intervertebral disc in tissue engineering. Most scaffolds have biodegradable and biocompatible characteristics and also prepare a fine condition for proliferation and migration of cells. Although no specific marker or method has been suggested for recognition of NP cells, some studies have used real time and immunocytochemical methods and reported high expression of cytokeratin 19, 18, 8, and others as markers for NP cells. This study aimed to recognize NP cells of human intervertebral disc by flow cytometry of cytokeratin 18 marker. It also compared the proliferation and morphology of these cells in chitosan-gelatin scaffold and alginate scaffold. NP cells were derived by enzymatic hydrolysis of collagenase from NP tissue of patients undergoing open surgery for discectomy in Alzahra Hospital (Isfahan, Iran). Chitosan was blended with gelatin and glutaraldehyde was used for cross linking of the two polymers. Then, alginate scaffold was prepared. After approving the NP cells by flow cytometry of cytokeratin 18 marker, a cellular suspension with 4×105 cells was transferred to each scaffold and cultured for 21 days. Cell viability and proliferation were investigated by trypan blue and methyl thiazolyl tetrazolium (MTT) assay. A scanning electron microscope (SEM) was used to assert the porosity and to survey the structures of the scaffolds. We can use flow cytometry of cytokeratin 18 markers for recognition of NP cells. MTT assay demonstrated that cell viability on the third day had significant difference with the first day in both scaffolds. There was also a significant reduction in cellular viability from day 3 to day 21. Results of cell count showed that mean difference between cell counts in alginate scaffold was significantly more than chitosan-gelatin scaffold (P < 0.001). Flow cytometry of cytokeratin 18 can be used as a method for recognition of NP cells. Compared to chitosan-gelatin scaffold, alginate scaffold prepared a better condition for proliferation of NP cells. The results of this study suggested that alginate scaffold could be useful in in-vivo studies and treatment.

One of the worst phenomena in a Muslim’s life is apostasy. An apostate has renounced the faith and denies the principles and precepts of religion after accepting it. If either parent or both are Muslims and their child accepted Islam after his maturity, but he denied it later, he/she is called a natural apostate. However, if a person was born to a non-Muslim family and converted to Islam after his maturity, later rejects the religion is called a community apostate. If natural apostate is a man under certain circumstances must be penalized with death, but the penalty for the community apostate and women is life imprisonment in order to repent. In this article, some provisions relating to apostasy in Islamic law along with the reason of such severe punishment are discussed.

Knowing that in distribution of khoms according to Quran and Imamid Fiqh three portions out of six relates to needy Sayyids so called Bani Hashim, the question is that are the hashimis who their mothers are Sayyide - with non - sayyid father - deserved for Khoms? As we know, mother-related children are legitimate, and the same as father-related ones, and there is no difference between them according to fiqh. In this article we will answer this question considering different reasonings.

Worldly life is naturally accompanied with some limitations anddifficulties and some people, lacking enough awareness and patience, cannot meet them in a rational way. Some people, however, are of such a degree of awareness and patience that leads them to a rational way.They face the difficulties and limitations as some educational situations and, inaddition, take their good opportunities and abilities into consideration more. Such a manner of life is the command of reason. This paper has centered on this active and hopeful manner of life as an agent against despair and depression.