abdol reza baghi

To evaluate the effects of intravitreal ziv-aflibercept injections (IVZ) on subfoveal choroidal thickness (SCT) as well as on central macular thickness (CMT) and on best corrected visual acuity (BCVA) changes in eyes with center-involved diabetic macular edema (CI-DME).

Fifty-seven eyes of 36 patients with CI-DME were included in this prospective interventional case series. Structural optical coherence tomography (OCT) and enhanced depth imaging OCT were performed at baseline followed by three monthly 1.25 mg IVZ injections. Changes of SCT, CMT, and BCVA at each follow-up session were assessed. The association between baseline SCT and its monthly changes with final visual and anatomical outcomes were also assessed.

CMT at baseline, and at the first, second, and third month follow-up sessions were 396 ± 119, 344 ± 115, 305 ± 89, and 296 ± 101 μm, respectively (P-value < 0.001). SCT at baseline, and at months one, two, and three were 236 ± 47, 245 ± 56, 254 ± 54, and 241 ± 54 μm, respectively (Pvalue > 0.99). Corresponding figures for BCVA were 0.58 ± 0.29, 0.47 ± 0.31, 0.4 ± 0.24, and 0.37 ± 0.23 LogMAR, respectively (P-value < 0.001). There was a statistically significant positive correlation between BCVA and CMT changes following IVZ injections (P-value < 0.001). However, there were no significant correlations between SCT changes and visual acuity (VA) and CMT changes following IVZ injections.

IVZ improved visual outcomes and macular thickness profiles in patients with CI-DME. However, IVZ had no significant effect on SCT. Baseline SCT and its monthly changes had no association with visual and anatomical outcomes.

Imam Khomeini's political decisions, which were rooted in his philosophical, theological and jurisprudential foundations, were an attempt to solve the problems of human societies, especially Islamic societies and Iranian society. The purpose of this research is to examine Imam Khomeini's decisions before and after the Islamic Revolution; And finding an answer to the question of what effect did the socio-political developments of the last century in Iran have on Imam Khomeini's political decisions before and after the Islamic Revolution? According to the research, it can be concluded that Imam Khomeini's political decisions have changed according to social political developments. In the first stage and before the exile, most of his political decisions were related to the role of jurists in the Islamic government and the idea of Velayat-e Faqih, and therefore most of his decisions were made on this basis. In the second stage, his decisions emphasized the role of the people in the Islamic government. And in the third phase of his leadership, most of the decisions were based on expediency and according to the rule of maintaining the system. And it must be said that these decisions were compatible with each other. In this research, using the descriptive-analytical method and using the theoretical framework of Thomas Spragens model, an attempt has been made to compare the influence of social political developments of the last century in Iran on the political decisions of Imam Khomeini before and after the Islamic revolution.

In this article, a model of Imam Khomeini's decision-making method has been used for the use of officials and managers of the Islamic Republic of Iran, the purpose of which is to grow and promote the Islamic Republic and help make appropriate decisions, especially at the macro and effective levels. In this regard, the method of discourse-based analysis, as well as historical analysis, has been used. Also, Imam Khomeini's rational strategies and behavioral patterns in decision-making have been examined from various perspectives, in-cluding moral neutrality, idealism, or the school of peace and security. Also, an operational analysis of the Imam's decisions before and after the revolution has been made. The most important features and results of Imam Khomeini's strategic decisions have been extracted and based on that, modeling and theorizing decision-making methods have been done for the officials and managers of the system. To be more transparent, a case study to model the Imam's decision-making method has been reviewed by educational officials and the effi-ciency of this modeling method has been shown.

This article addresses the relationship between wisdom and faith in Masnavi. The aim of this study is to investigate the nature of wisdom and faith from Molavi’s vantage point and unveil their relationship. Besides، it aims to investigate whether the relationship is of verbal، pgilosophical or mystrical nature and to study the role of the two in teaching mystical unity. It is worth mentioning that the status of wisdom in Molavi''s speech، intellect and spirit have priority over faith; he believs in intellectual faith and faith-oriented intellectualism. Exploring wisdom and faith and their relationship from a mystical perspective، this study underscores that this issue has been ignored in the related literature.

The present article intends to examine the slogasn of justice seeking in content and text of the Universal Declaration of Human Rights and the Ashoora movement. In this direction three basic concepts i.e. justice, principles and instances of justice seeking are studied. The underlying hypothesis is that if we merely accept justice seeking is having its base and essence in human nature and is always a desired ideal and has been sought by men yet this does not mean that there is a consensus among all the people about justice and its concept because on one side the minimum manifestation of this natural principle does not show such thing. On the other hand although justice and rights have always come together but the conjunction of these two concepts in a form which reflected in the declaration of human rights does not have a long history. The concept of equality, justice and right in the Universal Declaration of Human Rights are generally objectives of subjective interpretation where as in religious tradition and Ashoora school of thought these two concepts are inseparable from each other and they (justice and rights) do not exist apart from reality. Thus theoretically, justice in religious tradition has been closely related to human intelligence. From the point of view of practice there has existed a strong relationship between justice and human feelings and emotions. It has overcome the totality of human existence.