فهرست مطالب محمد علی افضلی

Sheikh Ahmad Ahsaei, as the leader of the sheikhiyah, has independently stated the claim of imams as the active cause in the creation system and has drawn important active roles as the results of considering them as the active cause, among these roles is the creation of beings, feeding creatures, reviving the death, causing people to die, and auditing the servants in the Day of Judgment; Also, Ahsaei considered obedience and worship possible through and for the innocent, and listed them as examples of worship. The analysis and verification of the claims of the leader of sheikhiyah has been the problem of this research and in this research, his points of view have been analyzed and it was revealed that his claims do not have a valid document and his perceptions of the verses and traditions are based on his own taste, and on the other hand, it is against the beliefs of Imami great scholars.

As the most important personality of the Sheikhyya sect, Sheikh Ahmad Ahsaei believed that the imams (a) do all the affairs of the world, including creating and sustaining creatures in the system of creation, and imams are the true active cause of everything in existence. It seems that the explanation of this emotional point of view and the criticism of his evidence is the problem of this research and it has been addressed in an analytical and critical way. Therefore, after explaining Ahsaei's point of view and analyzing his theory on the effective cause of Imams' (a) knowledge of the foundations, the evidences and proofs cited by him were also examined and it became clear that he has relied on traditions that supported his theory; While they do not prove it, and on the other hand, the fact that he introduced imams as the doers of all world affairs and considered them to be the real active cause in creation, is rooted in the lack of correct emotional analysis of God's agency in the system of creation and his problems in this field.

Despite the advancement of human science in the field of mental health, it seems that contemporary man has not been freed from many mental disorders such as anxiety, depression and meaninglessness of life. One of the important functions of the divine religions is to create and guarantee mental health. A survey of Islamic texts shows that mental health is of great importance in Islamic teachings. The aim of this study is to answer the question that what are the theological foundations and principles of mental health promotion based on Quranic teachings?  Studying the verses of the Qur'an makes it clear that the pursuit of mental health is based on certain foundations. Characteristics such as two-dimensional human being, attention to the innate human being, monotheistic attitude to health promotion, the lawfulness of the natural world, and consideration of ontology and axiology of disease, are the most important principles of mental health. Such an foundations in mental health according to  the Qur'anic teachings follows special principles and strategies that  consist in : non-corruption in the environment, caring for the body, communication with God, and benevolence to others.

 This paper examines the article "Exaggeration" in the encyclopedia "The Qur'an, an Encyclopedia", written by Professor Oliver Lyman. Dr. Asma Afsar al-Din, a member of the editorial board of this encyclopedia, wrote it; but by analyzing and evaluating this article, it can be considered an incomplete attempt to explain the issue of exaggeration in the Qur'an. This article has many shortcomings in terms of structure and content. Provides an incomplete definition of exaggeration, does not deal with the types of exaggeration, its causes, its examples and its signs, does not examine the uses of the word exaggeration in the Qur'an and does not examine the verses related to this subject and the examples of exaggeration in the Qur'an Has not done any special scientific work. On the other hand, the contents of this entry, relatively is short and have several research criticisms that incorrect application in examples of exaggeration and its history, disregard for the views of Shiites and disbelieve the spiritual station of the infallible Imams (AS), disbelieve  the Return and repetition of slanders that anti Shiism  say against them, are some of them.

“Seyyed Kazem Rashti”, as the most important figure among the leaders of Sheikhieyeh (after Shaykh Ahmad Ehsaee) and the promoter of Shaykhism, believed that Imams (A.S) are the agent cause in the system of creation and the doer of all things, including the creation and provision in sustenance in the whole world. Rashti has stated this view based on the teachings and beliefs of his own teacher Ehsaee, and tried to document it, and considered some of the narrative reasons to support this theory. However; the evaluation and examination of these sources show that his documents are invalid and have not been taken from a credible source or their contents do not confirm his views. Muhammad Karim Khan Kermani, the other leader of Shaykhism and the student of Seyyed Kazem Rashti, has written a few things in his works to promote his teachers and Shaykhism thoughts to explain the view of considering the Imam as the agent cause. In order to prove this theory, he used the narrative and rational reasons and the examination of these reasons showed that Kermani’s documents cannot be cited. As the result, the arguments of Rashti and Kermani for considering the Imams as the agent cause is invalid and as the result, it is unacceptable. In some cases, their views prepare the ground for the exaggerating of the Sheykhism leaders.

According to some reports presented in the narrative interpretations and sources, the Prophet Mohammad of Islam has commanded for the slaughtering of all canines in Medina, at least once.Like many other events attributed to the Prophet Mohammad (PBUH), the reaction of Muslims has been different towards this report, from its denial due to incompatibility with the animals’ right of living and prohibition of teasing them to the command of slaughtering all canines in order to follow the tradition of Prophet Mohammad (PBUH). The present research, with a historical approach and taking advantage of hadith-based, interpretive and historical primary sources has intratextually investigated these reports. This investigation clarifies that the issue of commanding for the slaughtering canines of Medina by Prophet Mohammad (PBUH) cannot be agreed upon, since it is not in agreement with the elements of reliable sources namely Quran and reliable hadiths as well as factual historical propositions.

Various healthcare guidelines are presented in Islamic tradition regarding human health, one of which is about hair care. The current study aimed to analyze the cleaning and washing approach in hair care with cleansers, such as Henna, Cedrus, Hibiscus, and Katam (Buxus dioica) and their curative and hygienic role. In addition, some dimensions of the medical instructions of the narratives concerning hair cleansers and their influence on healthcare are investigated. This content analysis was completed by referring to the authentic hadith books, namely Al-Kafi and Wasa’el al-Shi’ah and extracting the hadiths about hair care and hair cleansers. The basics of hair care and health in these hadiths were assessed. Our findings demonstrated that cleansers, including Henna, Cedrus, Hibiscus, and Katam (Buxus dioica) which are emphasized in the hadiths, in addition to their cleansing properties, contain natural ingredients that diminish the feeling of sadness in an individual. These materials play a sedative role interpreted as the eliminator of the evil temptations in Islamic traditions. Medical hadiths concerning hair cleansers contain instructions about spiritual and hygienic interventions in hair care and health. It seems that using such detergents and promoting their application can be effective in elevating the physical and mental health of the community and reducing medication costs.

Background and In recent years, the importance of human cloning is discussed by researchers. But its scientific and legal advantages and disadvantages have received less attention. Therefore, the aim of this study was to evaluate the advantages and disadvantages of human cloning according to sporadic legal and scientific viewpoints and Islamic jurisprudence.
In this review, data was collected using relevant keywords form university libraries, Qom and Najaf Hawzas and electronic databases (Persian and English). The search results were categorized according to the views on human cloning and its advantages and disadvantages.
The advantages and drawbacks of cloning was defined according to scientific and legal perspectives. None of the different views investigated in this study accept human cloning, because of its negative implications.
Human cloning is an important subject since it has many complications and impacts, therefore, its procedures should be done under the supervision of scientific committees and reliable jurists.

Ibn Abbad known as Kāfi al-Kofāt¡ a scholar and politician in the fourth century (A.H) was a capable governor¡ competent in Arabic prose and poetry. The existing reports imply his opposition to the doctors and science of medicine. However¡ there is a letter in Rasail Sahib consisting of medical texts reflecting Sahib Ibn Abbad familiarity with the basics of medicine and symptoms of diseases. This article examined the content of the above mentioned treatise and compared it with the medieval medical resources to investigate Sahib Ibn Abbad medical knowledge and the reasons of his opposition to the doctors and science of medicine. Results showed that the author of this treatise was aware of the principles of medicine of his time and his comments were based on the medical resources available in that era. It seemed that his opposition to the doctors and science of medicine was rooted in the doctors’ attitudes and philosophical content and also the science of medicine.

Background and Good nutrition is an important part of healthy lifestyle. Guidelines on nutrition are correlated with individual and public health and prevention or treatment of various diseases. Quran that covers all aspects of human life, provides guidance on nutrition too. Pomegranate is mentioned three times in Quran under the name of “Ar-Rumman”. The main aim of this study was to review the Quran and hadith quotes on pomegranate and its participation in traditional medicine, therapeutic effects and possible mechanisms of actions.
Electronic databases including Google scholar, Ovid, PubMed, ISI, and Medline were searched using the following keywords: pomegranate, Holy Quran, nutrition, traditional medicine, and medicinal plants. Relevant studies published until 2015 were identified. Therapeutic effects of pomegranate were extracted from traditional medicine and herbal remedies books such as Makhzan-al-Advia, Tohfeh al-Momenin, Ghanoun fi Alteb, and Al-AbniehAn-Hadaegh Al-Advieh. Islamic hadith and narrations were also collected from Islamic resources like Mostadrekol vasael.
Pomegranate seeds, juice, and peels are rich in beneficial compounds. Pomegranate is a source of antioxidants which potentially prevent cancers (breast, prostate, lung, colon, and skin), cardiovascular diseases, dental plaque and gum diseases, Alzheimer, diabetes, bacterial and viral infection, and other diseases.
Islamic notifications and traditional remedies were found to be consistent with modern scientific findings. This signifies the truth of holy Quran’s scientific miracles and calls for more attention to Quran and its concepts and commentary.

Background and Spiritual health has an important role in different dimensions of health. It affects student's educational progress and enhances their life expectancy. Holy Quran has emphasized on the role of spiritual health on human's worldly and otherworldly happiness. This study aimed to survey the level of spiritual health in students in Mazandaran University of Medical Sciences. In a descriptive-analytical study 452 students in Mazandaran University of Medical Science were selected by stratified random sampling in 2013-2014. Data was collected by a researcher-made questionnaire consisting of 36 questions concerning Quran teachings. Cronbach's coefficient alpha for the reliability of questionnaire was 0.88. The results showed a significant association between cognitive dimension (4.07+0.45), emotional (3.89+0.64), and behavioral dimensions (3.935+0.60). Significant relationships were found between spiritual health and field of study, level, gender, and marital status. But there was no significant relationship between the scores achieved for spiritual health and age. The students in this study were found with a relatively high level of spiritual health in cognitive and emotional dimensions, and a poor level in understanding the purpose of life (in cognitive dimension) and behavioral dimension. The authorities responsible for enhancing spiritual health in universities should pay serious attention to the factors associated with that.

Population control policies implemented in developing countries are encouraged by developed countries. Now after the emergence of its dangerous consequences and damages، especially in the various aspects of health، officials and experts have been forced to review and do serious research and discussion on this issue. Since Islam in particular addresses the physical and spiritual health of all people; therefore، in the present study، the population decrease and its effect on the health of individual and family from the perspective of Islam was studied. This review study was performed by collecting the data and describes them with reference to the religious and scientific literature and Internet search engines، also data sources through an Internet search on reputable sites are evaluated on the basis of appropriate keywords. Then، the obtained data has been classified and analyzed. In religious literature، decrease of population has been criticized and population increase (in terms of qualitative aspects) is encouraged. Studies have also shown that population control policies in developed countries have consequences on the health of individuals and families. In Iran according to the experts، the decrease in population has dimensions that are more critical. Families with few members and the children brought up in them are subject to serious injuries in various aspects of physical، psychological، moral and social. Depopulation policies not only affect individual and community health but also the countries implementing policy will face big security، economic، social، and religious problems. Thus، if the appropriate and well timed action is not performed، these countries will face irreparable problems in the future.

Population control policies implemented in developing countries to encourage developed countries. Today''s unveiling of some of the dangerous consequences and damage it، especially in the various aspects of health officials and experts to review and research and serious discussion on this issue has brought. Since the physical and spiritual health of all people، especially Islam is addressed. Therefore، the aim of the present study was to population decline and its effect on the health of individuals and families from the perspective of Islam. This study is a review and analysis of data and is used to describe them with reference to the religious and scientific literature and data sources through an Internet search on reputable sites are evaluated on the basis of appropriate keywords. Then، the obtained data classified and analyzed and has been suggested. In religious literature has been criticized general population decline and population increase (in terms of qualitative aspects) are encouraged to present. Studies have also shown that population control policies in developed countries، has consequences on the health of individuals and families. According to experts in various aspects of population decline results are alarming prospect. In low population، especially families and children are nurtured with serious injuries in various aspects of physical، psychological، moral and social necessity. Depopulation policy not only affect individual and community health. In addition، the countries implementing policy will necessity of the big problems with security، economic، social، and religious. Thus، if the appropriate action to be not performed، in this country will not be compensated in future.

"Euthanasia» originally is a Greek word. It means good death or dying comfortably. But now it is a medical term. It`s common sense is the " Act or method of causing death painlessly, in order to end suffering as a way to deal with persons dying of incurable, Painful disease. In the West, talk about being right or wrong on this issue, especially from the perspective of religion and ethics, has been increased in the late nineteenth century. Over time, it became one of the most important and questionable challenges in the field of medical ethics and rights. Clearly, understanding of the nature and provisions of the matter, need to know it`s historical and scientific background. Therefore, this paper reviews the history and scientific challenges and movements that so far have been done for the legalization of the issue. This is a review study. To amass information on this study we referred to foreign and domestic books and papers, as well as websites such as:, Blackwell, Noormags, Oxford, Euthanasia. com, Hawzeh. net, elm. ac. ir, Iran Medex, ISI, Irandoc, and visited other sites. At first we searched some keywords like Euthanasia, medical ethics and then analyzed them. Although the practice of euthanasia has a long history in the West, but its entry into the medical science as a term refers to the sixteenth century. Since then it has been discussed. In the twentieth century many Books and articles have been written on this issue. The studies done in the west and Islamic world on euthanasia are not too enough to answer these increasing questions from patients, physicians, people regarding justification of legal and religious and moral questions. So we suggest that the researchers especially in the Islamic universities and religious schools give priority to it in their researches.

Background and Diagnosis of death due to old age or accidents, in which the heart and brain stop working, is not often so difficult. Sometimes, despite signs of death, diagnosis of death is not that easy. Brain death is an example of this type of dubious death which has been the subject of interest among jurists and physicians since the second half of the nineteenth century. This issue is of great importance in many cases such as allowing or not allowing euthanasia of the patient, organ transplant, burial, etc. The aim of this paper was to investigate brain death in Islamic law and comparing the Islamic scholars'(faqihs) opinion with that of the physicians. This review article included many Islamic sources such as holy Quran and hadith and some (electronic) references published until 2013. Physicians believe that brain death is the complete and irreversible loss of brain function, and consider that as the end of life. But Faqihs, looking to the patient's future, say that - according to Quran-"Tavffi" is the complete separation of soul from the body. Faqihs and physician's opinions are not the same on this issue and faqihs believe that brain-dead should not be considered completely dead, so ending their life should not be permitted.

Islam considers the great value of excellence in health. The Quran is introduced as the Guidance and health book.In this way; in the health care it provides different guidelines. One of the guidelines of the Quran in numerous verses is nutritional advices. The aim of this study was to extract and identify the role of revelation nutrition in regard to health. This review study is based on analytical and conceptual documents. In this regard, we attended to original references, as well as searching databases such as Sid, Magiran, Noormags, iranmedex to collect data and then clarified them according to the objectives and the research questions. Then, the collected materials were analyzed. In regard to healthy nutrition, the teachings of revelation considers all aspects of health. Regarding to physical health, it proposes the diversity of food and its safety or “Tayyeb”. It considers by Halal and haram foods and also accepting God as true Razzaq, spirituality in health. The spiritual attitude, mental health indicators, such as peace, ethical, and Salih practice is followed. By Feed to the poor and equitable distribution of food in the community, is other Quranic teaching which followed social health. Since the teachings of revelation consider the indicators of physical, spiritual, mental and social health in nutrition. It is essential to World Policymakers of fed to attend Islamic approach of Nutrition to be achieved true health.

Continuous evaluation of Islamic Thoughts courses and revising the course delivery methods are necessary to make the courses more efficient to meet the needs of the youth, and to transmit the Islamic values to the students. Due to the necessity of curriculum evaluation, this study aimed at determining the students’ attitude about the Islamic Thought courses. In a descriptive study, the population of students studying in Mazandaran University of Medical Sciences in 2008-2009 was involved. Through census sampling, 549 students who had enrolled in Islamic Thoughts courses I and II, took part in the study and filled out a researcher made questionnaire. To analyze the data, in addition to descriptive statistics, chi-square, Kruskal Wallis, and Mann-Whitney U tests were employed to compare subjects’ viewpoints based on qualitative variables (nominative and ordinal). The mean age of participants was 20.79 ± 2.59, and 68.9% (378) of the subjects were female. Findings indicated that 87.3% (479) of the students were satisfied with the Islamic Thoughts books, the related instructors, their positive effects on the students, and the university educational planning for these courses. Also, there was no significant difference between students’ opinions regarding their gender and study major. In spite of positive viewpoints of students toward various aspects of these courses, the negative points should also be acknowledged to eliminate the defects. Since students’ needs are changing, the books and educational methods should be also revised accordingly.

Dignity is a very important issue of Ëthics and most of theologian and materialist-scholars have talked about its importance in human life. Ït also has a fundamental role in Ïslamic ethics and law. The general concept of dignity، in the Ïslamic sources، is a special type of Being، that has proven the most complete evidence for God who has the highest degree، but the pure، Being. Then in the next rank has proven for Beings (creatures). Human dignity is a kind of spiritual perfection that originally related to the soul، and indicates the value of human existence. But the body as an instrument of the soul can get any dignity. Man، in the Quran، has the two types of dignity، inherent and acquired. The inherent dignity is due to his superiority over other creatures that God has bestowed upon him. Âcquired dignity is staying away-by voluntary efforts-from evil and to gain virtue. Ôn the other hand، nowadays، “Ëuthanasia” is also one of the most important issues in medical ethics that has raised with itself many questions، especially in the field of religion and law. The word، Ëuthanasia، means “an easy and-painless death” but in medical knowledge، it means “Âct or method of causing death painlessly، so as to end suffering: advocated by some as a way to deal with persons dying of incurable، painful diseases. Ôur goal in this paper، considering that both euthanasia and human dignity are discussed in ethics، is to answer this question:، What is the relationship between dignity and” Ëuthanasia from the perspective of Ïslamic ethicsω Âre they compatible، or notω “Ëuthanasia” actually، is a kind of killing (homicide)، and sympathetically is not compatible with «human dignity” which emphasized in Ïslamic morality. Because، bad act with good intention، will not become good as good intentions need to have good acts. Therefore، based on the initial rules and regulations of the Ïslamic ethics، it is not permissible and there is no adequate reason to leave this sentence.