فهرست مطالب محمداسماعیل قاسمی طوسی

The Holy Quran and Islamic traditions have presented various ethical strategies in order to maintain and promote the health of belief. One of the moral strategies in Islam is the doctrine of charity. In the present study, the role of charity in promoting health was studied according to Quranic and narrative teachings.

The present research is a descriptive-analytical research and in terms of data collection method, it is a library research. After selecting verses and narrations as well as the views of commentators and commentators on verses and oneness related to charity and health, data analysis was performed using research questions.

the survey of the texts shows that the doctrine of charity has an effect on human health due to its various semantic components. First, faith in God and also the current goodness in charity as its components can lead to spiritual health. Secondly, in this study, referring to the place of charity in creating social participation, social popularity and poverty alleviation in society, the role of charity in human social health was emphasized. In addition, resilience to suffering, relief from spiritual illness, and solace through prayer in charity were identified as functions of almsgiving in promoting mental health.

The Surah of Tawhid is filled with deep philosophical and ontological contents, which according to its argumentative category, the interpretations of Islamic philosophers are strong-hold for understanding. The present study seeks to analyze and critic the reasonings and points related to »nor was begotten «  from Islamic philosophers` perspectives (focusing on the ontological interpretations of Avicenna, Mulla Sadra, and Allameh Tabatabai). The research method is analytic-descriptive. Throughout the research, symbols and tables have been used to logically rewrite the arguments. Based on the research findings, Avicenna's reasoning [denial of God's birth, based on the incompatibility of God`s Essence with birth and the need for others] is not comprehensive; This reasoning by considering other preliminaries can be revised and re-interpreted. Allameh Tabatabai's reasoning [denial of God's birth, based on the incompatibility of God`s Eternity with birth and need], can be criticized because of the ramifying of Eternity. New reasoning can be arranged by considering the combined critical reasoning of Avicenna and Allameh Tabatabai. Mulla Sadra's first reasoning [denial of birth based on the contradiction between precedence of existence and parental precedence] can be criticized and corrected due to the unnecessary involvement of the issue of "priority". Mulla Sadra's second reasoning [denial of birth due to the implication of possibility] is favorable.

Although many debates have been made on death, but thoughts on death are among the issues that have always been the subject of concern by many thinkers in the East and the West. For Muslim thinkers, traditional discussions include a discussion of death, but in the West, with the philosophers of existential philosophy, death is considered one of the important issues. Heidegger is one of the existential philosophers who displays thoughts on death as his main concern. The present article aims at presenting a metaphysical account of Death Thinking in the works of Allamah Tabatabai. The authors while trying to point out this issue, will evaluate thinking on death from Allameh's perspective and Heidegger's Death Thinking. As a result of the discussion in this article, it will be argued that the thought on death with these two thinkers results in different consequences due to different metaphysical attitudes. However, there are some fundamental similarities between these two thinkers. The methodology of the research in this article is descriptive-analytic, and the writers, relying on the works of these two thinkers and their commentators, evaluate with critical rationality approach death thinking of these two thinkers.

Background and Purpose :

Despite many valuable researches on religion and health,but the issue of mental health and the ways of presenting religious teachings still need to be studied. One of the possible results of using an improper method in teaching religious beliefs is its impact on psychological health. The aim in this paper is to deal with the role of ways of teaching religious beliefs on psychological health of Babolsar female high school students according to teachers` viewpoint.

In this descriptive- survey the study subjects were Babolsar girl high school teachers. In this project, we selected 100 teachers by random sampling method based on Morgan table. We collected data in a questionnaire that Cranach’s alpha coefficient was estimated at 0.911. Data were analyzed by descriptive statistics and regression tests, using SPSS 16 software

research revealed that according to teachers’` viewpoint the methods of teaching religious beliefs (storytelling, reasoning, dramatic and allegorical methods) played a significant role on the mental health of Babolsar female high school students. The statistic disclosed that the ways of teaching has74percentage impact on students`sychological health.

The result of the research displays that the promotion of religious teachings in a specific framework can be realized, which if not followed, cannot achieved its aims and may sometimes have opposite results. The test results also indicated the same conclusion.

The family as the first and most important institution of the community is the oundation of human prosperity and human misery. It consists of at least two poskets of men and women intracting with one another. For this reason, it is out their duties towards each other.In Islam the dominant relationships in the family are defined on the basis of anthropological principles which are effective in the well-being of its members. The present study seeks to answer the question how does Allameh Tabataba'i explain the anthropological principles related to family discussion in the interpretation of al-Mizan? The present research has been done throuht descriptive-analytic method. Therefore, by searching in library resources and studying religious texts and other elated researchers, it is concluded that Allameh Tabatabai, in the interpretation of al-Mizan, the principles of human society, such as social life, require the divine law. It is concluded that Allameh Tabatabaei in his interpretation of al-Mizan considers human social life, the need for divine sharia, the etymology of marriage, and human ducational principles as family-related anthropological principles.

Prayer is one of the most magnificent divine themes that has always been of interest to humanity, and every human being has paid attention to semantics and its problems, in spite of the degree of understanding of their inherent poverty. In the attitude to the question of prayer for Mulla Sadra, one should not ignore his ontological and ontological presuppositions. Undoubtedly, Sadra's view of the question of prayer is not discriminating from the ontology of them. The essence of existence, the special maturity of existence, the intrinsic motion, the causal causal system of being, the interconnection between the existence of possibilities and the possibility of their poverty and the unity of existence, are among the foundations that have three sides of the existential existence of prayer (divine, exalted and desirable) in wisdom Transcendent are affected
In this paper, the issue of prayer has been analyzed and processed according to Sadra's ontology principles. Therefore, while explaining their concepts and foundations, we tried to illustrate the basis of these principles, in addition to portraying their relationship, a new analytical and consistent with the ontological principles of the question of prayer

Interpretation is one of the mysterious vocabularies in the Holy Quran which also plays an important role in understanding the teachings of the Qur’an. An overview of the history of interpretation by the Qur’anic scholars indicates that this specific term has undergone many vicissitudes in the spectrum of its definition, and the verses of the Qur’an and numerous narratives have influenced its secrecy. The present article which is structured though descriptive analytic method seeks to examine the views of Ayatollah Ma’rfat and Ibn Shahr Ashshub Mazandarani on this issue and to do analysis on that. Reviewing the definition of interpretation and evaluating its exegesis function from the perspective of these two Quranic scholars, demonstrates considerable commons and differences between them. Studies show that Ibn Shahrashub, unlike Ayatollah Marefat who considers lexical and terminological definitions for ‘interpretation’, has not explicitly defined this technical term, and as the first exegetes, considers the interpretation the same as exegesis, and by referring to reliable criteria, he has been devoted to explain the difficult to understand verses of the Qur’an. Ayatollah Marefat has also made great efforts in recognizing the exegesis and presenting its exact meaning from the Shia point of view, in which this semantics can be based on the verses, narrations and readings of past exegetes, a new page of the vicissitude scene in definition of this mysterious term is opened.

One fundamental category of contemporary age lies in challenges in front of families and ways for opposing them. Needless to say, there are some agents leading to marriage and causing family to continue; it is necessary to bring them into consideration today. The author, using a descriptive-analytical method and relying on corresponding verses and traditions, has sought to find most effectual ways for family stability and oppose the challenges. As is understood, on the basis of holy verses and traditions, some agents like fittingness in states and dignity, rightfulness before and after marriage, carefulness in choosing spouse, choosing based on satisfaction and control, low paying, ability for collaboration and reciprocal forgiveness would be useful in the field.