ahmadreza okhovat

Art has always been one of the main pillars of human civilization and has played various roles in different societies. From a means of expressing personal emotions and experiences to a tool for conveying cultural, social, and religious concepts, art has captured human attention throughout history. In Islamic culture, art holds a special place that is worthy of consideration not only from an aesthetic perspective but also from a spiritual one. In this context, Islamic art has unique characteristics in connection with religious and Quranic concepts, especially Surah Al-Fatiha (the Opening). This research aims to examine the notion of art in Surah Al-Fatiha and provide a framework for Islamic religious art. Surah Al-Fatiha is one of the key surahs of the Quran, recited in every Muslim prayer. This surah begins with praising and glorifying God and refers to concepts such as Lordship, mercy, justice, and guidance. Therefore, analyzing this surah can lead us to a deeper understanding of the role of art in Islam and its importance as a tool for elucidating spiritual truths and educating human beings.While this surah expresses profound philosophical and divine concepts, it is also accompanied by linguistic and literary beauty, and it can be seen as an example of art serving the spiritual and moral guidance of humanity. When discussing the Quran, it is crucial to have a precise understanding of the intended concept. This article analyzes existing propositions and scientific definitions to clarify the conventional concept of art and its meaning. We will also identify the main components of the notion of art from the perspective of experts and the artistic community. In various cultures, art has always been regarded as a tool for displaying and expressing human emotions, experiences, and beliefs. In Western philosophy, from classical times to the present, art has been discussed as a means of imitating nature or creating an independent truth. Plato viewed art as an imperfect reflection of absolute truth, believing art cannot attain complete truth. He considered art a form of imitation of reality that may distance humans from understanding the truth.On the other hand, Aristotle perceived art as a means to purify the human soul through empathy with the emotions of others. He believed that art could aid in cleansing negative feelings and emotions through the experience of catharsis. These views have been examined by thinkers and artists in later periods, contributing to the development of Western art. The main components of the concept of art from the perspective of experts and the artistic community include beauty, evocation, awareness-raising, movement and transformation, and key art themes, among others. However, in Islam, art is regarded not only as a means of expressing human emotions but also as a tool for conveying divine messages and manifesting spiritual truth. In this framework, Islamic art seeks to represent the absolute divine truth revealed in the Holy Quran. The Quran is valuable not only as the word of God from a content perspective but also as an artistic masterpiece from an aesthetic perspective.The combination of linguistic beauty and profound spiritual concepts in the Quran, especially in Surah Al-Fatiha, demonstrates the significance of art in serving divine purposes. For the beauty of the word “praise,” it has been chosen. To understand and define the main component, namely “praise,” we refer to Surah Al-Fatiha, and based on this surah, we interpret art and its components. Surah Al-Fatiha begins with praising God: “Alhamdulillah Rabb al-’Alamin” (Praise be to God, the Lord of the Worlds). This sentence indicates that God is not only the world’s Creator, but also the overseer and manager of all beings. This divine governance and Lordship is exercised through His guidance and mercy upon humans and other beings.In this context, Islamic art must also guide and direct humans and act as a means for drawing closer to God. This research also explores the role of Islamic artists in elucidating spiritual concepts. From the Islamic perspective, an artist creates artwork through a deep understanding of divine truth inspired by Quranic meanings. They act as intermediaries between God and humanity, striving to convey divine messages to the audience through art. Such an artist utilizes various artistic tools, including painting, calligraphy, architecture, and music, and endeavors to guide humans toward spiritual perfection and closeness to God. Therefore, art in Islam is not merely a means of expressing personal emotions. It is a tool for educating and guiding humanity toward truth. In another section of this research, the relationship between art and spiritual education in Islam is examined. Islamic art, grounded in Quranic concepts, can play an effective role in educating individuals. Art serves not only as a source of enjoyment and appreciation of beauty but also as a means for reflection on divine concepts.Especially in Islamic societies, art has always played a central role in expressing spiritual and mystical concepts. Geometric and abstract motifs in Islamic architecture and decoration symbolize divine order and harmony, ultimately leading humans to closer communion with God and a better understanding of the world and its Creator. The findings of this research indicate that Surah Al-Fatiha, as one of the key surahs of the Quran, can serve as a suitable basis for defining Islamic religious art. Concepts such as Lordship, guidance, mercy, and justice, frequently mentioned in this surah, provide a comprehensive framework for Islamic art. In this view, Islamic art should be simultaneously aesthetically pleasing and capable of conveying deep spiritual and ethical concepts to the audience. Unlike many other arts that may only emphasize apparent beauty, Islamic art seeks to express divine truths and educate humanity. This art can play a fundamental role in the spiritual guidance of humanity toward perfection and closeness to God.Therefore, art is defined as the manifestation of beauty and perfection that attracts the audience’s attention, evokes their admiration, and guides them toward a purpose related to servitude, guidance, and receiving divine grace. This definition is derived from the concept of praise, as the appreciation of beauty is only accepted regarding the praise of God. According to this definition, if art is the creation of perfection, this attribute solely belongs to God, and only He is worthy of such a description. Others are intermediaries in revealing the perfection created by God. Thus, from this perspective, the artist assumes the role of a praiser, meaning one who recognizes the manifestation of beauty and places themselves and others in a position to admire it.

 Childhood is the most important and sensitive period of human development, and its evaluation is one of the most important tasks of parents and experts in this field. Despite the availability of various scales, it is necessary to devise scales on an Islamic theoretical basis. The present study aims at constructing the first period of a development scale based on a Holy Quran development system (Okhovat 2014-2019) and examining its validity and reliability.

 The research is based on an exploratory mixed methodology. The scale was devised in the qualitative section, while the quantitative section evaluated its validity and reliability. The research population consisted of the parents of children aged 5-7 years in Tehran who were sampled by the cluster sampling method. The sample size was 820 in the main step. In the present study, all ethical considerations were observed and the authors reported no conflict of interests.  

 The validity (0.78) and reliability ratios (0.94) indicate the acceptable validity and reliability of the scale. Exploratory factor analysis indicated that the scale consisted of two fundamental factors, and the loading factor of items was higher than 0.4. In studying structural validity, the scale included two infrastructural factors and eight components. All paths from items to factors were significant at the 0.05 level. The scale enjoys proper structural validity.

 The findings suggest that the developed scale, titled the developmental scale of Tayyeb words, is a proper instrument to be used in the Iranian community.

Most countries are suffering from high costs and reduced quality of life due to various types of joint pain diseases such as gout, arthritis and rheumatoid arthritis, which are associated with a heavy burden on society in terms of disability and health and economic costs, and is also a common cause. Lack of work is people and can lead to reduced quality of life.

Evaluation of joint pain diseases from reference books of traditional medicine and extraction of traditional medicinal plants for the treatment of joint pain and their nature from the books of the Makhzan al- Adviyah and the Taghvim al-Abadan and identifying their definite scientific names from the books of comparative description and name matching Scientific statistics performed statistical calculations and diagrams of the nature of plants that were useful for joint pain with related software.

 Introduction of various types of joint pain diseases in traditional medicine and folk, royal and dervishes’ treatment methods, as well as the introduction of medicinal plants with effective medicinal properties in the treatment of joint pain diseases were presented. Comparing the families of medicinal plants useful for the treatment of joint pain in the reservoir of medicine and the Abadan calendar showed that the family Asteraceae (sunflower) with 38%, Liliaceae (tulips) 29% and Apiaceae with 21% the most medicinal plants in the treatment They have joint pain.

In traditional medicine, for joint pain, there are two types, cold and hot, with the title of joint pain from cold and joint pain from heat. In traditional medicine, bone is cold and dry and absorbs moisture when joint pain occurs. It is noteworthy that traditional medicinal plants useful for joint pain have a warm and dry nature of 65%, cold and dry 12%, warm chord 5%, and cold chord 5%. The most suitable plants for the treatment of joint pain are plants with a warm and dry nature that balance the temperament of phlegm (cold and wet). In connection with traditional medicine and classical medicine, new methods were proposed to prepare appropriate drugs for the treatment of diseases for joint pain. The introduction of more than 100 species of medicines in the sources of traditional nature shows that a large part of these plants has been included in the studies of classical medicine, which can increase the chances of treating joint pain with classical medicine.

Since the Qur'an is a pure divine revelation, the knowledge of its understanding is necessary in order to produce sciences and knowledge in a codified and reasoned manner. Toward this end, the present study examines Quran-based research methodologies. First, the necessity to refer to, and understand the Qur'an was proposed as the presupposition of the article. Afterward, it discussed a number of methodological foundations for Qur'anic research, including the principles of dealing with the text and interpretation, its structure, words, propositions, the relationship between verses and chapters, as well as the relationship of infallible narrations with the Qur'an. These principles indicate that researchers have adopted rules and regulations for understanding methods. For this reason, the present study explained and described the criteria governing research methods based on the proposed principles. Finally, it considered and described the process of Qur'an-based research in various sciences.

psychopathology and studding on causes of psychological disorders is one of most significant area in psychology. in this regard, the aim of this article is exposing the model of pathology of psychological disorder based on Quran. because definition of psychological disorder is defective based on valid resources in psychology (DSM 5). in the other side, the conception of disorder is very important in the Islam and Quran.  this article is  a Qualitative research and its method is probing in Quran chapters. the result of this research is exploring the model of psychopathology of disorder. this model describe psychological disorder according to existential structural humans factors like approving bases of badness and temptation.

Depression is a common disorder that causes many problems in individual and social life. More than one hundred years have passed since the research in this field and different explanations of its causes and related factors have been provided. The Qurchr('39')an is a reliable source that should be referred to in solving problems in life and to follow its guidelines to get out of trouble. Reference to the Qurchr('39')an to understand the causes of lasting sadness requires method. The purpose of this study was to explain the methodology of discovering the meaning of depression in the Holy Quran.

The reference text is the Holy Quran, which is a divine word that has its own characteristics in understanding and discovering meaning, and the methods of contemplation in the verses of the Quran have special principles and rules, which can be explained in the form of content analysis methods. . Explaining the problem of depression and its components, examining the words of the Qurchr('39')an and selecting words corresponding to the components in terms of introduction, necessity or result of meaning, examining words in verses and chapters, extracting the definition of words in the chapter and finally drawing the structure of depression based on human structure in the Qurchr('39')an It is the stages during which the meaning of depression and its types and related rules were obtained from the perspective of the Qurchr('39')an.

In this study, after a series of steps, 14 words were selected as words of depression in the Qurchr('39')an and then studied in 6 chapters. Vocabulary was a bridge to understanding the new definition of depression, its roots and causal factors, and the types of depression based on the Qurchr('39')an. Hidden and overt depression, types and degrees of depression, severity and weakness of depression based on roots and variety of depression based on emergence contexts were among the important findings of this study.

Although the factors of universal sadness in the Holy Quran, similar in symptoms to the symptoms of depression in psychology, but in nature and definition as well as in the roots and factors are different and open a new conceptual concept of Quranic semantics of depression. We open. Presenting external issues to the Holy Quran and discovering the answers is one of the ways in which many facts about human questions can be obtained.

Based on Islamic epistemological foundations, knowledge precedes and influences action. In the context of artistic creation process, this means that the artist’s conception or grasp of beauty will influence the quality of the work of art they create. In the Islamic language, observing and perceiving beauty, or husn, involves looking for states and reflections of perfection in the context of an artistic theme. Observing husn is a requirement for any artistic ideation process within the Islamic perspective to the notion of art. The reason is that ideation is the first stage in creating a work of art. The more an artist is capable of upgrading their level of observation from the sensory to extrasensory aspects, i.e. to the reflections of husn of the subject, the more they will be able to improve their idea and create an art that will reflect real beauty. In a previous research work, purpose-oriented thinking has been identified as an important tool for improving the “husn-observation” skill in an artist. The aim of purpose-oriented thinking is to discover the qualities of perfection of the subject and the purpose meant for it, i.e., aspect of its husn. Therefore, any attempt for designing processes and solutions to engage an artist’s thinking with husn-oriented ideation will necessarily involve a study into how thinking will become purpose-oriented. However, according to Islamic epistemological principles, the intellect (‘aql) is the faculty of discerning what is husn from what is not husn. As a foundational research work, the present study therefore focuses on the intellect in order to contribute to creating the foundational knowledge of how artistic ideation will become husn-oriented. On this pursuit, the study employs principles drawn from the Quran and views of Allameh Tabataba’i and adopts a descriptive-analytical methodology to examine the relationship between the intellect and a purpose- or husn-oriented thinking process. It then argues that husn-oriented ideas will only become possible when thinking takes place along with intellection, or the process of using ‘aql. Here, the role of artistic thinking will be to elaborate the artistic theme and make connections between the artist’s outward and inward observations about the theme. As an outcome, some knew statements of knowledge will be produced. Artistic intellection refers to the act of knowing and adopting criteria of truth and assessing the statements produced through the thinking process based on the intellectual criteria of assessment. This means that any improvements made to an idea towards its husn will involve refining the set of criteria used for assessment, which needs to be carried out in at least three stages of the process. The first stage is before the artist gets engaged in creating art. The second and third stages belong to the the ideation process: one where the artist thinks about “the purpose of creating artwork” and the other where they try to “design the idea structure”. The study finally suggests sets of criteria that can be used for each stage of the process of orienting and improving an idea towards husn.

One of the most important issues in the success and development of the individual and society is the discussion of talent and its recognition. There are many definitions of talent in psychology, each of which deals with different aspects, such as intrinsic or acquired. But so far no comprehensive definition has been provided, and there is much ambiguity. Since the complete aristocracy defining the subject has a special effect on the finality of the definition, this study seeks to identify and discuss the components in the definition of talent from the perspective of the Qur'an by the method of Qur'anic semantics. For this purpose, each word of the Qur'an has been studied through total induction, a semantic network of words related to the concept of talent has been formed. Then, by lexical study and semantic analysis of these words, paying attention to their Quranic usage and extracting verses containing these words, the semantic components of the concept of talent in the Holy Quran were discovered. These components are arranged in a logical order next to each other according to the context of the verses and the position of the words in them, and provide a comprehensive and different definition of the existing definitions. Among the characteristics of this definition, we can point to a holistic view of man, multi-component and process-oriented, orientation and alignment with God, the possessor of grace and social nature, and the responsibility of talent.

Talent is a fundamental quality in humans that entails personal and social differences. However, despite its importance, relatively few empirical studies have addressed identification and assessment of talents. An adequate exploration of any topic will require extensive knowledge about it. The Holy Quran, as the very words of the Creator, who created humans with a certain structure of existence, presents the most comprehensive knowledge. Therefore, this study drew on the Quran to present indicators for talent assessment using a qualitative approach. First, among all verses of the Quran, those with words somehow related to talent were selected, leading to a semantic web, which was then used to create a list of the most relevant words. Next, lexical and conceptual analyses and Quranic usage analyses of these words, along with content analyses of the verses containing them using tadabbur (Quranic Contemplation) methods, marked three words (ni’mah – pleasant asset, sabīl – course, and faẓl – added privilege) as the main indicators for talent assessment. The findings showed that each of these indicators could be assessed in three areas, or axes, which included level of knowledge, level of yearning and level of access. Finally, the study suggests that, thanks to the comprehensive nature of the knowledge provided in the Quran, exploring the characteristics, components and dynamics of the three main words results in a far more wholistic framework for assessing human talents, which allows for more reliable and applicable results - compared to those provided by individualistic frameworks.

Migraine is a psychosomatic disorder affecting all individual and social aspects of a person's life. Various treatments have been proposed to reduce migraine headaches that have different efficacy. These days, culturally-religious treatment interventions are used for many psychological disorders, due to their native nature, are welcomed by a number of clients and have acceptable therapeutic effects. The Holy Qur'an, the Muslim Book, contains valuable teachings about the lifestyle and paths of peace and happiness, and the ways out of anxiety and encouragement are expounded. Using the Holy Quran in discovering stressful paths and increasing relaxation can provide important points for the development of educational and therapeutic protocols to the researcher. The purpose of this study is to investigate the pain in the Qur'an and its causes in the first place and, in the next place, to provide solutions for pain relief, based on pain intensifying factors.

in the Quranic term, called contemplation, and has their own literary and expressive methods resting on the Arabic language. Furthermore, contemplation word method has been used in which the similar Arabic words from the Quran are chosen for the concepts under the question.

In this research, various types of pain were identified from the perspective of the Qur'an and, by extracting the principles derived from the Quran, an explanatory model for relieving pain was suggested. The three most important components called, rememberance, patience and beauty, the factors coupled with pain relief designing intervention, are of paramount importance in reducing pain.

According to Quranic verses, factors such as neglect, fear, stress and incompatible types of behavior can be factors in increasing the suffering pain. Thus using the opposite components of these factors in the design of the protocols can reduce migraine and other types of pain

In Islamic standpoints, many issues are expressed about the beauty. When it comes to talk about beauty in Islam and the Holy Quran context, the first step towards creating perception and defining the criteria for beauty is perhaps attaining a logical and specific system of definition from the beauty concept in the so called context. By referring to the written texts in this field by philosophers, theoreticians, and Aestheticians, various definitions of beauty are attained that confuses the reader. Since sometimes the beauty is dignified in a way that it stands next to the God name and elsewhere is defined as the coordination of components in an object or it is considered to depend on the human perception whether is understood sensible or rational. This discrepancy in the levels of beauty definitions is such that finally the reader does not know where to find beauty. As a result, no specific criterion is achieved for the evaluation of beauty.
By studying the verses including the word “Hosn” and its derivatives, it is concluded that beauty and “Hosn” are explained at different levels in Quran verses. So the main issue of this article is the discrepancy in beauty definition levels in the Islamic context and the lack of a specific definition system in this field along with the ambiguity of the relationship between beauty and admiration with art in this standpoint.
The purpose of this article is to attain a specific definition system to organize the definitions of beauty upon which a criterion for beauty evaluation and suitable relationship between beauty and its admiration can be gained.

For this purpose, the method of gathering the verses containing “Hosn” and its derivatives was implemented by considering verse-oriented meaning of the word derived by full inductive reasoning. Then the analysis method and classification of the verses based on the derived subjects were used to find the different levels of beauty. Finally, using the accordance of these levels with existing definitions in the field of beauty, the classification of the levels and then deriving the levels of “Tasdiq” or confirmation and beauty admiration were done.
Defining firm levels for the beauty and proving this hypothesis with full inductive reasoning from the Quranic verses and the correspondence of these levels with the definitions of beauty is presented for the first time as a novelty.  These levels are defined by gathering all the verses containing the word “Hosn” and its derivatives in the Holy Quran in a way that one can claim that no verse about “Hosn” exists unless it can be classified in these levels, and furthermore, all the levels also include some verses.

By contemplation on the verses of the Holy Quran, it seems that five levels of “Hosn” exist. Based on these levels the concept of beauty also has levels. These levels enable us to classify the presented definitions of beauty by the experts in these five levels. In other words, wherever beauty is mentioned, the desired level could be specified and evaluated. Looking at “Hosn” at different levels, creates more accurate and more detailed insight which makes possible any theoretical and applied addressing of “Hosn” more functional and scientific. About the definition of “Hosn” and beauty in the Holy Quran according to the expressed levels, perhaps it can be mentioned that:1st level: Existential emanation of “Hosn” at “Asma-ol-Hosna”.
2nd level: Emanation of “Hosn” and beauty in creatures and creations.
3rd level: Comprehension, recognition, and perception of “Hosn” and beauty with human Fitrah or premordial human nature.
4th level: Freewill human expressions from “Hosn” and beauty in behavior, actions, and speech.
5th level: The effects of “Hosn” and beauty in the destiny and the consequences of the human deeds.
Also some levels of “Tasdiq” or confirmation and beauty admiration could be expressed based on the beauty levels:“Tasdiq” or confirmation of the existentiality of “Hosn” and Admiration of the entity.
“Tasdiq” or confirmation of the manifested “Hosn” in the existent and the well admiration of “Hosn” manifestation.
“Tasdiq” or confirmation of the wellness of “Hosn” and admiration of “Hosn” perception.
“Tasdiq” or confirmation of the wellness of good deeds and admiration of “Hosn” expression in the humankind.
“Tasdiq” or confirmation of the wellness of the good destiny and Admiration of the effectiveness and fruitfulness of “Hosn”
The levels of “Hosn” and admiration of the beauty in the art can have practical aspects; such that the artist can reflect the desired level of beauty in his artwork according to the audience needs. Also the critics of artworks can have more accurate evaluation by implementing the levels of “Hosn” as one of the fundamentals of evaluation. Besides, the cultural directors of a society by acquiring the knowledge of “Hosn” and beauty levels along with considering the needs and the growth of specific audiences can take more accurate actions towards choosing artworks for displaying to the audience based on the guidance and nurturing capability of art with Quranic fundamentals.

One of the main steps an artist must take during the process of creating an artwork is to acquire a perception of beauty which will affect the creation of his artwork. Considering the relation between human and beauty in Islamic ideology is as the relation between a perceptive and the perceived. The artist, especially considering his responsibility in introducing beauty to the society, must be able to enhance his ability to see beauty by using conceptual tools, prior to creating a work of art. Researchers have always been interested in the issue of how important and necessary is knowledge to an Artist, but the issue which remains ambiguous is the manner a bouts of perception in relation to substantiating the ability to see beauty (beauty-witnessing) so as to reach a systematic solution for enhancing this ability in the artist. It has been tried in this article to investigate the issue above, by analyzing and extracting logical propositions from Qoran verses and accounts/hadiths, as well as benefitting from Allame Seyed Mohammad Hossain Tabatabai’s opinions. Accordingly, a detailed and meticulous perspective on the quiddity and essence of beauty and the quality of perception indicates that beauty is the manifestation of existential traits by the existing that makes it the responsibility of the intellect to see it; activation of the intellect relies on the quality of contemplation. A contemplation may lead to beauty-witnessing that approaches to subjects according to the existence. The solution for an artist contemplation is achieved on the basis of traits and structures of such contemplations.

The shortcomings and limitations of the popular innovation models which have come to light in recent years, illustrates the necessity of developing new innovation models. Besides, the need to consider differences in terms of Islamic ontology and local demands are other factors support the need for an Islamic- domestic innovation models. Thus, this paper intends to propose a preliminary step towards an Islamic model of innovation. The method employed in this research is that of Hermeneutics and by this method, the nature of Islamic model of innovation and its characteristics have been described.

The four elements of the nursing meta-paradigm¡ namely¡ human¡ health¡ environment¡ and nursing have attracted much attention in the West for years. This study redefined the meta-paradigm or core concepts of nursing from the perspective of Islam.
Methods & Materials: A qualitative content analysis was used to collect and analyze data. Data collection were based on in-depth semi-structured individual interviews and focus groups with religious experts and nursing faculty members with many years of experience in training nurses and providing clinical patient care. The samples were selected purposefully and to the extent that data saturation was reached. The data were analyzed using deductive content analysis.
Human in the Islamic model of care¡ the concept “human being” describes a creature capable of growing unified and holistic; capable of acting¡ choosing¡ and willing; and God’s successor who was assigned to reach a goal by God¡ and the human should move on the path to the goal. From the perspective of Islam¡ “health” encompasses sickness and disease in a holistic view that considers illness as a path to blessings¡ and purification of the heart (and spirit or mind). The environment includes not only the physical world but also the metaphysical world. Based on the Islamic model¡ all creatures are interconnected through webs of relationships that connect across space and time. Finally¡ “nursing” is a reciprocal relationship between the nurse and patient that optimally leads to (mutual) growth. The concept of nursing encompasses caring that includes God¡ through the establishment of win-win relationships with patients (and their families) through prayer¡ caregiving¡ and professional behaviors¡ and actions associated with faith and Godliness in Islam.
In the Islamic worldview¡ not only the nursing meta-paradigms but also the whole universe has been formed on the basis of the monotheism core concept that is different from the Western philosophy. Thus¡ redefinition of nursing meta-paradigmatic concepts on a monotheistic basis in Islamic countries is of special importance. Redefining nursing Islamic meta-paradigm is beneficial for both Muslim and non-Muslim countries¡ because it can promote understanding and exchanging of dialogue between nursing scholars and health care professionals and also it can introduces a new point of view about human¡ sickness and health¡ environment¡ and care for them. Hence¡ this article can be helpful for cross-cultural nursing because understanding the differences and commonalities between cultures can help us go beyond our differences and share our common values to deliver person-entered care. In fact¡ as Muslims benefit from Western models¡ non-Muslims can use this concept to provide care to their patients¡ too.

After the first description of Kaposi sarcoma in 1872, many cases of this tumor were reported worldwide. This tumor is multifocal and laryngeal involvement is considered to be as unusual site. Kaposi sarcoma is almost always are associated with classical skin lesion, and only about 5% of non-acquired immune deficiency syndrome Kaposi sarcomas are reported to be located in the larynx. We report a kidney transplant recipient diagnosed with solitary laryngeal Kaposi sarcoma 21 months after transplantation, who was treated with combined surgery, chemotherapy, and immunosuppressive modification.

Adenotonsillar hypertrophy (ATH) is the most prevalent cause of chronic upper airway obstruction and sleep-disordered breathing. It is also associated with growth delay in children. Adenotonsillectomy is the most common surgical treatment of sleep disordered breathing in children. This study evaluated the effects of adenotonsillectomy on weight, height, and body mass index (BMI) changes in children with ATH. In this randomized clinical trial study, 96 children (48 healthy and 48 ATH patients) aged 3-10 years old were enrolled. Weight, height, and BMI were measured before, and 6 and 9 months after surgery. Both groups were similar in age and sex dispensation. Height and weight significantly increased in both groups (P < 0.001). Increase in BMI was only significant in ATH patients. Mean values of weight and BMI were higher among ATH patients than the healthy group 6 and 9 months after the operation (P < 0.001). Mean height was similar in both groups but was a little more in the control group (P = 0.8). Adenotonsillectomy increases weight and BMI in children with ATH.

• Coblation tonsillectomy is a new surgical technique and demands further research to be proven as a suitable and standard method of tonsillectomy. This study compares coblation and traditional tonsillectomy techniques in view of their advantages and complications. • In a prospective double-blind randomized controlled trial information on operation time, intraoperative blood loss, postoperative pain, time needed to regain the normal diet and activity and post-operative hemorrhage were gathered and compared between two groups containing 47 patients in each group.• We found statistically significant differences in operation time (p < 0.05), intraoperative blood loss (p < 0.05), postoperative pain (p < 0.001), time needed to find back the normal diet (p < 0.001) and normal activity (p < 0.001). However, post operation hemorrhage (p > 0.5) was not significantly different between two groups.• This study revealed a significantly less intraoperative or postoperative complications and morbidity in coblation tonsillectomy in comparison with traditional method. Coblation was associated with less pain and quick return to normal diet and daily activity. These findings addressed coblation tonsillectomy as an advanced method.

This trial study aimed to assess the effects of adenoidectomy on the markers of endothelial function and inflammation in normal-weight and overweight prepubescent children with obstructive sleep apnea (OSA). This trial study was conducted in Isfahan, Iran in 2009. The study population was comprised of 90 prepubescent children (45 normal-weight and 45 overweight children), aged between 4-10 years old, who volunteered for adenoidectomy and had OSA documented by validated questionnaire. The assessment included filling questionnaire, physical examination, and laboratory tests; it was conducted before the surgery and was repeated two weeks and six months after the surgery. Out of the 90 children evaluated, 83 completed the 2-week evaluation and 72 patients continued with the study for the 6-month follow up. Markers of endothelial function, i.e., serum adhesion molecules including endothelial-leukocyte adhesion molecule (E-selectin), intercellular cell adhesion molecule-1 (ICAM-1), and vascular cell adhesion molecule-1 (sVCAM-1), and the markers of inflammation, i.e., interleukin-6, and high-sensitive C-reactive protein (hs-CRP) decreased significantly in both normal-weight and overweight children after both two weeks and six months. After six months, the total and LDL-cholesterol showed a significant decrease in the overweight children. The findings of the study demonstrated that irrespective of the weight status, children with OSA had increased levels of the endothelial function and inflammation markers, which improved after OSA treatment by adenoidectomy. This might be a form of confirmatory evidence on the onset of atherogenesis from the early stages of the life, and the role of inflammation in the process. The reversibility of endothelial dysfunction after improvement of OSA underscores the importance of primordial and primary prevention of chronic diseases from the early stages of the life.

Inferior turbinate hypertrophy is one of the major causes of nasal airway obstruction. Medical treatment often produces insufficient improvement; in these cases, surgical reduction of inferior turbinate can be proposed. Many different techniques are currently available for this aim. This study was conducted to compare the outcome of submucosal resection (SMR) and submucosal cauterration of the inferior turbinate. In a randomized single blind clinical trial, 66 patients with inferior turbinate hypertrophy allocated to two groups randomly and operated with submucosal resection or submucosal cauterization. The nasal airway obstruction was assessed by physical exam and rhinomanometry before and 8 weeks after operation. 44 men and 22 women participated in study with mean age of 27.3 ± 7.8 years. Demographic factors and the nasal obstruction were matched in two groups. There was not any significant difference between two surgical modalities in direct evaluation and rhinomanometry findings 8 weeks after surgery. The patient satisfaction was the same in these methods. But bleeding rate was significantly less in submucosal resection (38.3 ± 21.7 cc) compared to submucosal cauterization (26.7 ± 17.8 cc). In this study, we demonstrated that both submucosal resection and submucosal cauterization are effective in improvement of nasal obstruction and related nasal symptoms and there was no significant difference between them. Lower rate of bleeding in submacosal cauterization in this study supports this modality for management of inferior turbinate hypertrophy.

Proper and on time treatment of acute otitis media could prevent complications. Antibiotic therapy has the principal role in treatment. In recent years, modalities of treatment are increasingly become evidence based. This study was done to determine and compare the efficacy and therapeutic tolerance of amoxicillin and cefixime in children with acute otitis media.

In a randomized clinical trial, 200 more than 2 years children with acute otitis media were enrolled by simple convenient method. They were randomly divided in two groups, treated with amoxicillin or cefixime. Data were gathered by interview, observation, and tympanometery testand were analyzed via SPSS software.

The frequency of signs of acute otitis media after completing of drug therapy was not significantly different between the two groups. In the other words, the cure rate in two groups was equal. In regard to drug tolerance, there was not any significant adverse drug reaction in two groups but, only one patient among the amoxicillin group suffered from mild diarrhea.

Based on findings of the study, we can say that both drugs have the same efficacy and tolerability. So in children have difficulty with oral drugs coping, an alternative antibiotic with longer duration of half life such as cefixime can be the first line drug for treatment of acute otitis media.

Despite the high prevalence and morbidity, tinnitus still remains an obscure symptom. We assessed the efficacy of low-level laser for treatment of tinnitus. It was a self controlled clinical trial study on 61 outpatients with subjective tinnitus. The patients were irradiated with a 650-nm, 5-mW soft laser for twenty days and twenty minutes per day. The sensation of tinnitus was measured on a Visual Analog Scale (VAS) before and two weeks after treatment and they were compared by means of Wilcoxon signed rank-test. Thirty-eight (62.3%) patients were men and twenty-three (37.7%) were women. Fourteen patients (31.8%) worked in noisy environment. The VAS mean difference before and after the treatment was statistically significant (p < 0.0001). The best treatment effect was in the youngest group and there were significant differences between this group and the middle age and older groups (p = 0.018 and 0.001, respectively). The mean VAS score reduction was not statistically significant between male and female patients (p = 0.23). Also, the treatment outcome according to the noise level in patient’s workplaces was not significantly different in women (p = 0.693), but it was significant in men (p = 0.029). Transmeatal low-level laser irradiation is effective for the treatment of tinnitus and some variables like age and job can affect the treatment outcome.

Multiple sclerosis (MS) is a chronic neurological disease with different presenting symptoms. We introduce a case of MS presented with hoarseness. A 38-year-old man complaining of hoarseness was referred to our clinic for a sudden palsy of right IX and X cranial nerves. Neurological examination showed signs of right IX and X cranial nerves paralyses, hoarseness, fine unidirectional horizontal nystagmus to the left and bilateral loss of cutaneous abdominal reflexes. Brain MRI revealed McDonald criteria for diagnosing MS. Pulse therapy was started and he recovered in 2 months. Beta interferon 1a began for him and in 9 months follow up, no relapse occurred.

The aim of this study was to evaluate the pathologic findings in patients with sinonasal polyposis after functional endoscopic sinus surgery, and to assess the relationship between these findings and the predisposing factors of polyposis. This prospective study was conducted from March 2004 to November 2006 among 30 patients. All patients underwent endoscopic sinus surgery after a detailed history and physical examination. The biopsy specimen were evaluated in two groups of eosinophilic and neutrophilic polyposis; then pathologic findings were compared with other findings. Overall, 20 patients (66.67%) were male and 10 (23.33%) were female. The highest frequency was seen in the 50-60-year age group. Allergic rhinitis and septal deviation were the most co-existing conditions. Eosinophilic polyposis was more prevalent than neutrophilic polyposis (18% vs. 12%, respectively, p=0. 04). Eosinophilic polyposis was more common than neutrophilic type. Males are more frequently affected than females. Allergic diseases and nasal structural abnormalities were the most important factors associated with nasal polyposis.

Septoplasty is one of the most common procedures in the domain of otolaryngology; though, few studies have discussed objectively how much successful this procedure is. We intended to use active anterior rhinomanometry to show this and correlation between these objective figures with clinical signs and symptoms. Overall, 48 patients underwent septoplasty procedure by a single surgeon. Before and one month after surgery, rhinomanometric study (measuring nasal flow and resistance) was done. In that periods, clinical symptoms (nasal obstruction) and signs (nasal impaction seen by rhinoscopy) were recorded by another surgeon, as well. According to history and physical examination, both nasal obstruction and impaction were improved significantly. Nasal flow and nasal resistance improved totally and in each side as well. There significant correlation between obstruction and nasal flow (r=0.34). In 60.4% of patients, strong correlation was found between patient’s satisfaction and clinical findings, as well as a significant but less strong correlation between satisfaction and rhinomanometric findings. Rhinomanometry is able to objectively evaluate the results of septoplasty procedure, so it is a useful and sometimes necessary tool for clinic and research as well as legal issues.

The most common neoplasm of the salivary glands is pleomorphic adenoma and the most common complications of its surgical removal are facial nerve dysfunction (temporary or permanent) and auriculotemporal syndrome (Frey’s syndrome). One of the surgical techniques in pleomorphic adenoma is partial parotidectomy. The whole excised tumor is surrounded by a safety margin of parotid tissue. Several surgical techniques are used for this operation. In the analytical studies published for partial parotidectomy, we searched for the complication rates of this operation. In a cross-sectional study, 59 patients with pleomorphic adenoma who underwent partial parotidectomy from 1994 to 2000 were selected and their clinical examinations and pathological files were evaluated at the Alzahra hospital which is affiliated to Isfahan University of Medical Sciences. From the fifty nine patients, who were studied, 44.06% were male and 55.94% were female. The mean age at the time of the onset of symptoms was 37.18. One of the patients had a history of tumor recurrence. Four patients had temporary facial nerve paresis immediately after the surgery. One patient (1.69%) had a permanent facial nerve paralysis in one of the facial nerve subdivisions. Two patients (3.38%) had Frey’s syndrome. In 1 case (1.69%) there was a history of bleeding after the surgery. Two patients (3.38%) had wound infection. In comparison with the superficial parotidectomy technique, the partial parotidectomy method indicates more satisfying results in regards to recurrence and complications.