You can imagine what it means to die? How should we understand death? How we will face death and the decisive moment of dying? Though, these are existential questions as old as the history of life. To live significantly, we need a true encounter with our death and the other's dying. Culture is a kind of world life that makes such an encounter possible. This can be derived from narratives of science and religion concerning death and dying. To analyze the narratives of social science, the related literature of death and dying was investigated. Two important works in religious knowledge namely Nahj-albalagheh and Masnavi Manavi were studied to explore the narratives of religious knowledge. The results of these analyses were presented in three sections respectively. Complying with the requirements of such studies qualitative content analysis as the most appropriate methodology was used. To avoid from hypothesizing and theorizing–of course common in their suitable position- this study can be considered as phenomenological research.

What does “death” mean? How death is even understood? How do we face with the death of the self and dying of the other in the moment of sealed and inevitable fate? These are existential questions which are as old as humanity life. In this sense and in other words, in order to have a meaningful life, we need a meaningful and of course right confrontation with death of the self and dying of the other. In this respect, this is culture that provides the epistemic and existential structures for developing a meaningful life in the world, so I, You and S/He will be able to face with such a social and cultural existential event. It is obvious that the power supply of this development is indeed the cultural narratives of death and dying, and science, religion and mysticism are their representatives. Science is the representative of the secular culture, and religion is the representative of the religious culture and mysticism is also the representative of the spiritual culture. Using specific questions, the article seeks to explore this narrative through three texts (scientific, religious, and literary one):A) What cultural signs and social works have been used in the secular text of social theory of death to describe “death of the self and dying of the other”? B) What religious signs and the epistemic and existential works have been used in the religious text of Nahj al-Balagha to describe “death of the self and dying of the other”? C) What epistemic signs and the conscience - existential works have been used in the literary text of Masnavi-I Manavi to describe “death of the self and dying of the other”?

Imam Riḍā's (A.S.) Holy Shrine is one of the most important religious places for Muslims, especially the Shi’ites, which benefactors have always pay attention to it. So that endowment has played a significant role in meeting the needs of the Holy Shrine and affiliated places in various historical periods, especially from Safavid period. Carpets, along with other functional accessories, such as lighting fixtures, are significant parts of Shrine's endowments. Studies show that many researches have been carried out in various aspects in the field of recognition and introduction of the endowments of the Imam Riḍā’s (A.S.) holy shrine, but not dedicated to the carpet endowment. Accordingly, in this study, the historical background of carpet endowment for the Holy Shrine of Imam Riḍā (A.S.), as well as different types of carpets endowment and all kinds of endowed carpets has been studied to determine the status of endowment in providing the Shrine carpets from Safavid to the late Qajar. This article is a historical research based on library, documentary and field studies.

Death is a problem that modernity cannot solve it by internal referential knowledge. Death and dying should do out of the public sphere because they are important taboos. More people in modern society currently die at hospitals, hospice, and palliative care, and experience old age and dying in different way of past, because; first, their life spans increase. Second, they reach to old age. Third, infectious conditions shift to degenerative conditions as causes of death. While dying place and time are change, it is quietly natural that dying patterns to transform too. Clive Seale identifies four "cultural scripts ", or ways (patterns) to die well: modern medicine, revivalism, an anti revivalism scripts and a religious script. Cultural scripts are guiding rules for individuals. People in Iran have belief to religion strongly. Thus, the aim of this article is answering to this question that how cancer patients in a religious society and in hospital- a modern institution- can make meaningful process of dying themselves. In this research had used grounded theory methodology. Gathering data techniques were observation and deep interview (with patients, physicians, nurses and social workers) at hospitals. Totally, we do thirty-two deep interviews. We observed that having '' spirit '' or moral support is important for make meaningful dying processes. Failure of hospital facility, lack of medical ethics in physicians and speaking to patients, and destructing cancer metaphors in Iran, causes ''spirit drop''. Drop of spirit itself is cause that patients discontinue ''struggling'' to cancer. Also other result indicate that criteria for recognizing ''deed'' and meaning of '' miracle'' have change in Iran since two recent decade . Those rise due to social changes and equipment technologic progression of medicine. ''Dead'' is who his/her brain becomes die, namely death of brain equal '' departing soul of body'' and '' death of man''. Thus, not only decease of body equal with end of exists, but also '' death of brain'' (center of rationality) means'' death of man''. This kind of death determines and declares by physician not God, in the other hand once, that his/her brain die, else patients family and her/his self do not anticipated performing miracle.

This article aims at understanding ordinary Tehran residents’ attitudes towards Death and Dying and recognizes the relationship between Death and Religion in their thoughts. Using Grounded Theory as method and semi structured interview as a technique, we reached to nine different Cultural scripts of death and dying among interviewees, including: fatalistic death, resurrection-oriented death, martyrdom-oriented death, mystical death, secular death, aesthetic/nihilistic death, agnostic death, and ambiguity-oriented death. Furthermore, we recognized religious and non-religious cultural scripts besides the rationalization and individualization of religion among them. According to our findings, there is no accordance between some interviewees’ thoughts and beliefs with their behavior and lifestyle so that one cannot guess people’s attitudes towards death and dying from their behavior or their appearance. In other words, we face no structural Homology between their ideas and their lifestyle. Moreover, most interviewees had mixed ideas and beliefs about death and dying, and it can indicate the social and cultural complexity of Tehran society.

After Imam Reza’s martyrdom, his shrine was in the center of attention of the Sunnite governments established in Khorasan. Under the rule of Samanid and Ghaznavid dynasties, the agents of these two governments paid homage and sincerity to Imam Reza’s shrine. The tolerating behavior of Samanids and Ghaznavids towards Imam Reza’s shrine prepared the ground for the next measures under Saljuqids. The present study deals with an analysis of constructive measures in Imam Reza’s shrine through a descriptive-analytical method. This study has attempted to make use of historical sources and the remnants in Imam Reza’s shrine and in Astan Quds’s museum to present a historical, archeological, architectural and social study. This article aims at answering the following main question: “How was the behavior of Saljuqid kings and their associates towards Imam Reza’s shrine?” The results of the study suggest that the ground and milieu created by Samanid and Ghaznavid rulers caused Saljuqid great kings to have heartfelt sincerity towards Imam Reza's shrine. Besides, under Sultan Sanjar, the greatest numbers of constructions were done in that sacred place. Sultan Sanjar’s tolerating behavior towards the constructive measures of his Shiite vizier, Abu Taher Qomi, and the Shiite dynasty Kakuya led to the spread of affectionate and emotional Shiism among the women of the Saljuqid dynasty. Thus, these women, considering the cultural ground prepared paid special attention to Imam Reza’s shrine.

Fabrication of indirect onlays and inlays and their cementation with resin cements have become increasingly popular. Resin cements used in indirect restoration cementations provide weaker bonds when compared with the bond strength supplied ژin a dentin bonding used for direct composites. This results in debonding of indirect restorations and consequent problems. Resin coat technique has been advocated as a solution. It is claim to increase the bond strength of resin cements to dentin using this technique. The purpose of this study was to evaluate the effects of storage time and resin coat technique on the panavia F cement tensile bond strength to dentin. Methods and Materials: Sixty extracted human third molars were divided into six groups of ten. The occlusal surfaces were trimmed to the exposure of the very first dentin layer. the specimens were placed under the following experimental conditions: Group 1: control group 1, no surface treatment on dentin with storage under distilled water for 24 hours. Group 2: control group 2, no surface treatment on dentin with storage under distilled water for 7 days Group 3: Resin coated dentin with clearfil liner bond 2V and storage under distilled water for 24 hours. Group 4: Resin coate dentin with clearfil bond 2V and storage under distilled water for 7 days. Group 5: Resin coated dentin with clearfil bond 2V and flowable composite and storage under distilled water for 24 hours Group 6: Resin coated dentin with clearfil bond 2V and flowoble composite and storage under distilled water for 7 days. Nickel chrome rod was bonded to the above surfaces using panavia F. Tensile bond strengths were evaluated with instron machine Paired t-test was used to detect differences among experimental groups and ANOVA test for comparison between the 6 groups. The mean tensile bond strengths ± standard deviations were as following: Group1:15. 94 ± 5. 27, Group 2:12. 43 ± 4. 75, Group 3:15. 36 ± 5. 41, Group 4:10. 61 ± 3. 53, Group 5:18. 45 ± 6. 18 and Group 6:13. 34 ± 4. 4 PMa. Statistical analysis showed no significant differences between groups 1 and 2. However, there was a significant difference between the highest strength was found in group 5, and the lowest one in group 4. (P< 0. 05). a7- day storage, to 1 day storage reduced paravia F bond strength to resin coated dentin (P< 0. 05). In all groups, inter facial failure was an adhesive failure between cement and dentin or resin coated dentin. Bonding strength was not improved by using resin coat technique. Usage of flow able composite in combination with clearfil liner bond 2V had not effect on bonding strength. Decrease in bonding strength after 7 days storage of resin-coated dentin was seen.