akbar sajedi

Unfair service is one of the social problems that, although not mentioned in the verses of the Holy Quran by word, but with different mechanisms, rulings and knowledge related to it can be extracted from the Holy Quran. The Holy Qur'an has defined the problem of unfair selling with words such as: tatfif, bakhs, keil and weight and has expressed its dire consequences in various verses. In this article, with an approach to the semantics of the mentioned words and paying attention to topics such as: tanqih-e manat, ilghay-I khususiyyat and mustaqillat-i aqliyah, a development in the meaning of tatfif and bakhs has been proposed. The aforementioned generalization has been justified by categorizing the verses of the Holy Qur'an into four categories: the verses in which the words tatfif and bakhs have been cleary used, Verses carrying measurement rules, the verses denoting fair and righteousness and general and inclusive verses. The results of the research indicate that, in terms of vocabulary, there is no specific difference to unfair selling and unfair service can also be included under the aforementioned headings.

Obligation from physicians in the form of an oath dates back to the oath of Hippocrates and ancient Greece. These oaths have long been popular with changes in localization with respect to different cultures. In the Islamic period, not only the Hippocratic Oath was localized, but also other valuable effects were compiled in the form of advice letters; for instance, to create a sense of responsibility in physicians. Today in Iran, obtaining oaths from physicians is performed in the form of a graduation ceremony for medical students, and no attention is paid to its jurisprudential issues. This study was conducted with the aim of pathology of the jurisprudential dimensions of physicians’ oaths in Iran.

The present study was conducted with a qualitative exploratory approach in 2021 at the Tabriz University of Medical Sciences. Four sessions of focus group discussion with the presence of twelve experts in the fields of medical ethics, philosophy, law and theology were performed to collect data. Six-step thematic analysis method of Brown and Clark (2006) was used for data analysis.

The findings showed that physicians’ oaths in Iran was purely moral and that granting jurisprudential and religious status, such as the obligation of atonement in violation of the oath, may have negative consequences. Furthermore, it does not legally create any right for patients than to physicians.

Modifying the provisions and the manner of performing the oath ceremony and obtaining it in the three stages including entering education, during education and graduation, is one of the important suggestions of the present study.

Education plays an essential role in all aspects of life. It is particularly important in religious affairs. History shows that religious leaders utilized different methods to teach. In Islam, the Holy Prophet and the infallible Imams, especially Imam Baqir (AS) and Imam Sadiq (As), considered spiritual guidance as part of education and always accentuated and attempted to teach practically through their behavior and speech. Islamic teachings have to a large extent reported religious leaders teaching methods. One of the hadiths that focuses on adult education is Hadith of Unwan al-Basri. In this hadith, Unwan al-Basri, aged 94, reports Imam Sadiq’s (As) teaching method. The current study aimed to investigate the adult education method in Imam Sadiq (A.S) School.

The Hadith of Unwan al-Basri was investigated through thematic analysis. The basic concepts were first obtained using the data coding process. The basic concepts were then reduced and categorized into sub-themes and themes.

The findings showed that the analysis resulted in seventy basic concepts which were reduced into nineteen sub-themes categorized into four themes: characteristics of the teacher, characteristics of the learner, characteristics of the educational environment, and the educational content.

One of the most important elements in Imam Sadiq’s (AS) teaching method was his emphasis on teaching both practically and theoretically

There are many monuments and buildings in Islamic lands that embody a great history. It is essential to preserve and protect these works and signs. The importance of some of these buildings and monuments is due to the presence and stepping of some religious authorities. This study, focusing on the importance of these buildings and stepping places and the presence of religious figures in there, examines the issue from the theological, mystical and literary points of view, and concludes that human thought has paid attention to this issue in Islamic history and even before Islam, and the verses of the Holy Qur’an confirm this idea. This is in line with Abraham’s position (Maqam-i Ibrahim) in the Qur’an and the command to pray in there. This importance, in the narrative teachings, is also evident in the form of praying in the positions in the mosque of Kufa. The importance of the beloved’s foothold in mystical literature and the works of many poets is widespread. Naturally, this view can be a firm response to the dogmatic views of Wahhabism on the subject of blessings of religious works and buildings and their sanctity

The relation between freedom of thought and apostasy is the emerging debate about which no systematic studies have been done. However, one can find a footprint of this issue in the works of Islamic scholars. The present study, by gathering and summarizing the views of twelve contemporary thinkers about removing the apparent marginalization between Islamic defenses of freedom of thought and forging the death sentence for apostate, has tried to provide a clear background to this discussion. The thinkers whose views have been examined in this article are in alphabetical order: Adlibi, Ayazi, Bana, Jaberi, Javadi Amoli, Sobhani, Soroush, Tabatabai, Odeh, Mesbah Yazdi, Motahari and Montazeri. Most Islamic scholars agree that apostasy is not merely a change of opinion, but it is a kind of action against the collective identity of religion and political crime. However, some of these thinkers have rejected the death sentences of the apostate and rejected and believe that Islam doesn’t have it. The expression of the innovations of each of these thinkers and their comparison with other comments is ahead of research privileges.

Bourziyh tabib In the introduction to Kelleh and Demne's book, describes some of the ethical recommendations that he derives from his own experiences. He has made it easy to understand each of the aforementioned ethical recommendations by using analogy. This article is an analytical method While briefly referring to literary debates, philosophical and moral foundations Explains the above analogies and concludes that Borzouy explains the ethical issues to the most important philosophical and moral principles, including: The combination of man from the spirit and body, the originality of the soul, the quality of communication, the middle ends with the ultimate goal, the necessity of avoiding alienation, the necessity of self-knowledge The existence of the essence of the senses and the validity of other sources of knowledge, other than sense and experience, has been completely arrogant.

Marthiya/ marsiya mskes an important daya for research into Husayni literature. As artistic expression makes the content more endurable, the poetic language of marthiya contributes to the eternal life of Husayni literature. The Iranian poet Shahriyar composed some poems to mark his devotion to Imam al-Husayn. In it, Shariyar renders a poetical rendition of the life and times of Imam al-Husayn from his leaving Medina to Mecca, and then to Karbala. In this way, he showed to be aware of thevhistorical-cum-doctrinal aspects of that phase of Shiite history. 

The medical teachings of Islam have numerous recommendations for the health of body and soul. Part of these teachings is about mental illnesses such as insanity. Islam has given many instructions to cope with insanity. Besides, organizing these recommendations and explaining them are the aims of this research. This study is a library research which has reviewed for words such as "insane", "madness", "jinn" and "touching" in religious texts and also for the aforementioned keywords provided in the databases of articles. All ethical issues were observed in this study and the researcher declared no conflict of interests. Insanity has been pointed out in the medical teachings of Islam in two dimensions of prevention and treatment. In these teachings, there are many material and spiritual methods presented that have been examined in the present paper and ultimately up to twenty methods have been introduced. Findings in the field of research suggest that the issue of insanity in the related literature has been investigated only from the jurisprudential, legal, medical, and literary viewpoints, and no comprehensive research has ever been done on insanity using the approach of Islamic medicine. In terms of Islamic teachings, insanity is a severe illness and it is easy to prevent. Proposed ways of Islam to prevent and treat illnesses in general and insanity in particular are simple, inexpensive and natural. Prayers and demanding needs of the Lord along with practical measures for treatment and prevention corroborate psychologists' experiences. And eventually, Islam has considered all aspects of human existence and has given special attention to human dignity when dealing with diseases.

‘In the name of Allah’ as the first Quranic verse has been the subject of translation and commentary of Persian Quranic translators and interpreters. A variety of translators’ intellectual temper and literary sense have led to different translations of this verse. By introducing 13 old cases in Persian translations of the Holy Quran, these translations have been criticized and discussed in the first part of this paper. In addition to a brief introduction of the authors of these historical works, their privileges and innovations in translation of the above-mentioned verse has been studied. Tabari commentary’s translation was the first Persian translation as ‘in the name of Allah, the Beneficent, the Merciful’, and also, this is the oldest and the most common translation. According to this paper, the most precise translation of ‘in the name of Allah’ is Meibodi’s translation among Sunni and Kashefi Sabzevari among Shiite. There has been mentioned some aspects of ‘in the name of Allah’ that other translators have not been focused to them. Also, contemporary translations of this verse have been discussed in the second part of the present paper.

Theology is the most important religious issue and can be examined from a variety of dimensions. The main theme of religious teachings, especially the religion of Islam, is God. The human ability to think in one direction, And the nature of God's humanity in the other direction, It is judged that most people are Godhead. But the reality is something else. What causes God to be perceived as inanimate? Islamic scholars have always emphasized the difficulty of understanding human beings from God, And they have made this point with various statements. "Easy to abstain from theology", "The ease and simplicity of theology" And "the despair of God" Topics that have been raised by some Islamic scholars. This article cites some scholars' interpretations of the difficulty and ease of theology And evaluated them. It seems that the difficulty of theology is not a reason to deny God; Because the difficulty of God is relative. One of the most important innovations in the present article is to explain the differences in the views. These views are in terms of knowledge, either in person or both As well as to the various levels of theology for the public or properties, There are significant differences between them.

Surah Yusuf contains valuable points in the field of religious articles of faith, morality and education. Among the statements used in the surah is: I seek refuge in Allah! Lo! He is my Lord, Who hath treated me honorably; is in the verse 23 quoted by the Prophet Yusuf (a) in response to the evil demand of Zulaykha. By such a statement in response to her deman, the Prophet has based his refusal on a powerful reasoning. The name referred to by innahu and the thing referred to by rabbi have been a subject of dispute among the translators and commentators of the Quran; they are often in one of the three modes of: returning the pronoun ana to the Aziz of Egypt, returning it to God or presenting vague and ambiguous translation. Studying forty translations and about eighty commentaries comparatively, giving the translations and commentaries in a new and exact classification and relying on Ayatollah Meshkini`s translation and Ibn Ashur`s commentary, this paper supports the views knowing the pronoun in innahu as returning to the Aziz of Egypt and God both. It has taken the usuli basis for using a single word in more than one meaning as an evidence.

in the seventh verse of Surah al-Omran, the verses of the Qur'an are divided into two parts of the triumphant and omnipresent, and the science of the interpretation of the verses similar to "Allah" is attributed. In this verse, besides "Allah", the names of others are interpreted by the phrase "al-Rashkhoon al-Fahl". The fact that "WoW" is an appeal in "Al-Rashkhoun" or a turning point is the place of dispute. In the case of appeal, the science of interpreting the verses is similar to God. But if it is turning, the Rukh Khan in science will also interpret the similar verses. The present article, referring to the fifty five Persian translations of the Qur'an, and their comparison and classification, concluded that all translations, in terms of the appeal or the turning point of the word "wa", are in one of the three categories. CREATE: 1. The appeal in the appeal: (fourteen translations), 2. Appearance in the appeal: (eighteen translations) and 3. Nas at the turning point (twenty-three translations). Contrary to the initial conception, there were few Shiite translators who referred to Waw in the appeals or at least appearance in it. Of course, the vast majority of Sunni translators, "Wave", were not aware of the appeal, but only appeared in it

One can examine the death penalty for apostate from various perspectives. In the wisdom of killing the apostate, the emergence of truth can be implicated. If the truth is hidden for the apostate, killing for denying a hidden truth is out of wisdom and in this case there will be build an excuse for atheism and apostasy. But if the truth is clear for the apostate, the excuse will be destroyed and killing the apostate will appear as reasonable. The hypothesis of truth invisibility and being the wisdom of death penalty based on the emergence of truth presented by Dr. Soroush and only "the difficulty of finding the truth among religions for the today humans" is mentioned as its reason. In this research that hypothesis has been examined, the existent fallacy in this reasoning has been cleared and, finally, the truth emergence has been proved by theological, jurisprudential and narrative arguments.

Allameh Tabataba'i has introduced ethics in scientific works and in his practical life that can be used in the field of ethics of science. Accordingly, the author has tried to study the ethics of the critique by referring to the most important scientific work of Allameh (the commentary of Al-Mizan) and in light of the introduction of the book, and also with regard to the practical practice of the Master, often reflected in his disciples' expression. The most important results of the present research are: the ethical point of view in the works of Allameh is freedom of thought and, in this regard, he considers the basic forms of commentators to be inappropriate. From the point of view of the Allameh, the human is a habit and imitation of the great obstacles of free thinking. Ultimately, ethics such as truthfulness, courage of critique, precision, scientific environments, enlightenment, politeness and dignity, precise explanation of foundations and devices, precision in separation Science, acceptance of critique of others and scientific humility of Allameh's moral attributes in the field of critique of works and arts.

The words "Halal Tayyib" and "Tayyibat" used in the Quran, more than twenty times (explicitly or as a clear example) about food. This phrase has been translated by the translators of the Quran in various forms. The question that arises in this context is that: what is the exact meaning of "Halal Tayyib"? The author of the article suggests two meanings for this phrase: "Persian: ºæÇÑÇtasty" and "Persian: ºÎæÔgood" and continues to prove these two meanings based on the realistic evidences. In this regard, more than fifty Persian translations of Quran have been reviewed, and then the result has been that the meanings of "Persian: ºÇ˜یÒåclean" and "Persian: ºÍáÇálawful" are not accurate for this word but considered among the figurative meanings of it. Most of the translators have not translated "Halal" in its precise meaning. But in the meantime there are interpreters who translated "Tayyib" to "Persian: ºæÇÑÇ æ áÐیÐtasty and delicious" but unfortunately they translated this word in various forms and did not adopt a single procedure in all the verses of the Holy Quran. But it should be noted that some interpreters adopted a single procedure and translated the word "Tayyib" to "Persian: ºÇ˜یÒåclean" in all cases, although it is not an exact equivalent for "Tayyib". Another finding of the present study is that the combination of "Tayyip" and "halal" is an adjectival combination which most of the translators did not pay attention to it and finally translated it with the conjunction letter "Halal and Tayyib".

Allameh Tabataba’i as one of the contemporary thinkers in Islamic world in particular thinks that "freedom of thought" has a high level in Islamic system of Knowledge. This study aims at reviewing this system and find the fundamentals of the freedom of thought according to him. According to him, freedom of thought in Islam is based on the "collective entity of Islam" and "the innate nature of Islam". For Allameh Tabataba’i, the foundation of Islam is based on the guarding the principles and emphasizes on the freedom of thought according to the collective entity of Islam. According to Allameh, collective thinking is a basis for reaching to the freedom of thought. In case of doubt, the soulution is to refere to Quran and Sunnah. According to him, another basis for the freedom of thought is the agreement of Islam and the innate aspece of human. Islam prepares the grounds for the unity of all human beings by invitation to the following of truth and offers soulutions for disagreements.

The fitri (innate) theology, paying attention to the obstacles of Fitrah (the Kind of creation that the Creator created the creature) and the factors that canobliterate the obstacles is the main subject of this article. By explaining the three interpretations of Fitrah, the author attempts to examine the clarity of God's existence from this point of view. By referring to the religious teachings, it is disclosed that there is a significant relation between Fitrah, faith and submission with the Divine manifestation. In contrary, infidelity and animosity is related to veiling of the Divine. Alongside, in order to clarify the hidden aspects of the issue, one must pay attention to the obstacles prevents the influence of Fitrah and to the factors that Islam paid attention to as obliterating the obstacles. Diagrammatic explanations and examining the misgiving of circularity are amongst the new achievements of this study.

Professional ethics assigns some duties to the organization of religion propagation from which approaches to innovative fields could be mentioned. This study investigates that nowadays، without entering the innovative scientific fields، religious propagation would not meet success. Emergence of organization of religion propagation to the modern sciences such as management، sociology، and psychology is an inevitable matter. Having an explanatory approach in this study، at first، the responsibility factor in the organization of religion propagation has been analyzed and the result shows that religion propagation is not merely a messaging fact but it underlies the comprehensive acceptance of the propagating contents from the responsibilities of the aforementioned organization. Then، one of the most significant requirements of professional ethics in religion propagation organization has been analyzed and this result has been achieved that religion propagation organization is bound to updating and modernizing its qualitative and quantitative methods، and also it should not be unaware of compatibility with time، place and addressee.

'Allamah Tabatabaii has inferred the theory of indicative autonomy of the Quran form some Quranic verses and made it as the basis for his commentary method. The present paper seeks to explain this theory, investigate its role in 'Allamah Tabatabaii's commentary method and reply to a number of criticisms. 'Allamah Tabatabaii believes that the Quran is in need of nothing other than the very Quran to explain the meaning of its content. However, for demonstrating the details, instances and inner dimensions of Quranic verses, there is a need to refer to infallible Imam's explanations. This need, however, arises when dealing with the issues which the Quran has not explained them.

Joy and sorrow are among the most important human natural feelings which ought to be expressed moderately and with correct and proper management. Therefore, it is necessary to manage human feelings and emotions. Some questions arise here such as: how can joy and sorrow be moderated? Has the Quran, as a program which guarantees men's felicity in this and the other worldl, not provided a method in this regard? The present research tries to find the method presented by Quran for managing joy and sorrow. A review of Quranic verses, Quran's commentaries, and the studies conducted on the issue indicates that the Holy Quran provides its audience with a context to manage their joy and sorrow moderately. This management is based on two interrelated spheres: "a monotheistic look to sorrow and joy", and "control of sorrow and joy". According to the Quran, man should always remember God, especially when incited such feelings as sorrow and joy are heightened, and control them in the light of this remembrance of God. Quranic management of sorrow will lead to "patience and hopefulness", and Quranic management of joy will lead to showing "gratefulness and thankfulness towards God". If sorrow is not managed, the result will be nothing but "hopelessness and despair"; and if joy is not managed, the result will be nothing but "arrogance and pride".

Professional ethic of the trade propagations can be studied systematically in a school of thought. Regardless of cultural and religious differences, one cannot generalize the common cases of obligations. A comparative consideration of the culture revealed by Islam and that of the West makes it clear that trade propagations in the western model is marked with such failures as instrumental attitude to human, moral abnormalities, and deceit and dissipation. While in Islam such principles like human dignity, moral norms, guiding, and equilibrium have been considered. Professional ethic has also covered the field of naming the product of propagation, and, therefore, such acts as using soft deceits such as exaggeration, copy and misuse of names and using foreign language are known ethically illegal. Exaggerating propagations and misusing them has been considered to be against the citizen`s personal lives.