حسن روشن

The mechanism of managing society is directly and indirectly influenced by the support of both formal and informal institutions. Since social support is directly related to value-based infrastructure, prevailing patterns based on materialistic philosophies cannot provide a clear explanation of this concept and its dimensions. This research, considering the lack of a model for social support based on religious values, explores the teachings of Nahj al-Balagha regarding social support using content analysis. According to the findings, social support is a concept with both positive and negative manifestations, characterized by its bidirectional nature and encompassing all segments of society. Its central and core category is the granting of public rights, providing services, and doing good for others. Social support consists of five components: emotional support, spiritual support, instrumental support, informational support, and network support. The reasons for its importance include: delaying death, increasing sustenance, and prolonging governance, as well as forgiveness of sins and protection from the fire of hell. In implementing social support, ethical methods such as justice and fairness, patience, sincerity, avoiding doubt, and acting with goodwill and without partisanship should be employed. Among the obstacles to its realization are malicious intent and betrayal of trust.

The main purpose of this article was to critically investigate the book "Holy Ignorance: When Religion and Culture Part Ways” written by Olivier Roy. Specifically, this research tried to examine the conflict or coexistence of religion and culture through the analyses of the author of the book, and discover the impact of ideological positions on the text. To this end, using the critical discourse analysis method by Fairclough (1989), this research analyzed and criticized the content of this book within three stages of description, interpretation and explanation. The findings showed that the key idea of ​​this work is to introduce religious fundamentalism in the world as a result of the disconnection of the links between cultural and religious signs. However, the book goes wrong in identifying and explaining the relationship between religion and culture and has proposed the convergence of these two based on evidences which are on the contrary, at least in the case of Islam. Moreover, the author's interpretation of Islamic fundamentalism is vague and insufficient and implies a false justification of the political identity of Islam in the contemporary era.

The present study examines the role of social support for the elderly in enhancing the quality of their lives. The research method was document analysis and the data were collected through looking at library documents, articles, dissertations, online data bases, indexes and scientific software, searched by relevant keywords. The findings showed that there is a lack of coherent research in the field, especially when it comes to building a model with a religious approach in Iran. From a religious perspective, social support for the elderly has four aspects: communicative, emotional, instrumental and spiritual. Communicative support includes learning from the elderly’s experience, keeping ties and having cordial conversations with them, being considerate of the weakness of their bodies, and treating them with patience and poise. Emotional support includes cherishing and revering them, saying appropriate words to them, doing good deeds for them, and being kind and grateful to them. Instrumental support includes financial support from relatives and government, nafaqa, and giving gifts to the elderly. Spiritual support includes having blessings, livelihood and benisons delivered to them, and sympathizing with them. Given the emphasis placed by the Islamic culture on providing special support for vulnerable groups such as the elderly, it is expected that all-round official and unofficial social support is provided with attention to the elderly’s special needs and through asking their views.

The main purpose of this article is to review and critically evaluate the book "Holy Ignorance: The Time of Religion Without Culture" written by Eliwieh Rua (Roy), one of the followers of the sociological thought of Islamism. The present research, using the method of six-step methodical criticism (Abadi Jafari et al., 2016), while expressing the strengths and weaknesses of this work, challenges this basic idea of the author of the book, "separation of religion from culture" and its examples and explanations. By listing the violations, show the true face of Islamic fundamentalism and prevent religious dogmatism. The findings show that this work, despite some positive points, has several weak points, among which are his incorrect perception of religious assimilation, especially regarding the Shia religion, simplifying the analysis of Islam in Europe and Muslim countries, neglecting all the positive aspects of religion in interaction with culture, exaggerating He pointed out the role of secularization in religious societies, the unjustification of the claim of separation of religion from culture, and the unjustification of the commodification of religion and religious signs, and the incorrect analysis of Islamic fundamentalism and political Islam.

Spiritual well-being involves finding meaning and purpose in the fourfold relationships between humans and God, oneself, creation, and creatures to achieve a unified monotheistic system of belief, inclination, and action that makes life purposeful. The statement of the Second Step of the Islamic Revolution, with a special focus on spirituality and its role in the growth of Islamic society and civilization, provides indicators of spiritual well-being in the dimensions of insight, inclination, and action, which are based on verses and hadiths. This paper compiles and categorizes these indicators through collecting and categorizing all relevant verses and hadiths and systematically deducing them using a descriptive-analytical method based on the Quranic verses and hadiths. The findings indicate that the indicators of insight include belief in monotheism, spiritual self-awareness, recognition of the position and value of the family, enmity towards evil, and belief in the purposefulness and meaningfulness of nature. In terms of inclinational indicators, one can refer to inclinations towards virtues and distance from vices, hope in God, and altruism. The behavioral indicators include assisting the needy, servitude to God, and practical manifestations of self-struggle (jihad against the self).

The purpose of the following article is to investigate the conceptual dimensions of organizational spirituality and show its effect on improving the quality of work life. The research method is descriptive-analytical. Collecting data was done through studying and reviewing library data, articles, theses, internet databases and scientific databases. The findings showed that the new understanding of spirituality in the organization includes transpersonal, intrapersonal, interpersonal, and extrapersonal communications, each of which is linked to the dimensions of human existence. In addition, spirituality in the organization is a construct consisting of five dimensions of participation, sense of belonging to the group, inner life, alignment with organizational values, and meaningfulness of work as well as three levels of individual, group and organization. These dimensions and levels together create conditions in the organization that lead to the improvement of the quality of work life. Working life quality as a component with a wide scope in lifestyle can be organized through factors such as promoting spiritual beliefs, promoting the culture of spirituality with the participation of employees, attracting spiritual people in the organization, leading the organization with a spiritual approach, and emphasizing the integration of spirituality with social responsibility in the organization facilitate reaching this destination.

The axiological basics of nutrition ethics are propositions extracted from Islamic texts that show the concept and place of values in nutrition ethics, the types of values, their precedence and characteristics, and a general and comprehensive picture of desirable values. They present the ethics of nutrition. The purpose of this research is to introduce the axiological basics of nutrition ethics from Islamic perspective. The main question of this research is: What are the axiological basics of nutrition ethics from Islamic perspective? By collecting data from libraries and using first-hand religious sources and analyzing them, the present research came to the conclusion that the axiological basics of nutrition ethics are: axiological realism in nutrition style; Paying attention to the difference between intrinsic values and other values in nutrition; separation of instrumental values from the ultimate ones; absolute and fixed values, transtemporality and translocality of values; provability of real values in nutrition; the moral values of nutrition based on objective facts; the relationship between voluntary and conscious act of eating and its result; and dividing nutritional benefits into spiritual and material ones.

Moral health depends on the harmony and balance of internal and external traits and behaviors and indicates an attribute or a natural feature in the human soul that is the source of the doing good and evil acts by him, in a way that person with that attribute immediately does the act proper to that attribute. Spirituality is one of the factors and fields that shape and promote moral health. Spirituality, which is the process of finding meaning and giving meaning to the four relations of man with God, himself, the creatures, and other people to reach the system of monotheistic belief and practice, makes life purposeful. In clergies' lifestyle, identifying and organizing these four relationships leads to the formation and continuous improvement of their moral health. In the present study, using the descriptive-analytical method and data collection by documentary-library method, we have explained the role and position of spirituality on the clergies' moral health. The main question is what role does spirituality play in the moral health of clergies? The result of the research is that the spiritual components in the dimensions of insight, attitude, and action affect the formation and maintenance of clergies' moral health and help them effectively in the direction of professional life and fulfill their duties. Insight components include spiritual self-awareness; believing in the hereafter; Monotheism; having a positive attitude towards God; Tendency components include perfectionism; Tendency to virtues and vices; Hope and love for God; loving others; And nature-friendliness, and components of action including self-cultivation; Thanksgiving; Practical monotheism; And being respectful of others and nature.

Background and Purpose:

The relationship between health of the heart, liver and brain, and nutrition is undeniable. A holistic medical school that lies on the basis of a multitude of several thousand years of experience, Persian medicine has studied the role of nutrition in health maintenance of the brain, heart, and liver. The purpose of this study is to describe and explain the role of foods and drinks in maintaining the health of these organs from the perspective of traditional Persian medicine.

The studied material included twenty reference books in traditional Persian medicine composed in different centuries (from the first to 14th century, AH), some of which were accessed from Noor software. Modern literature was also queried in well-known international databases (in English) within the period of 1999 to 2020. The searching process was conducted based on related keywords. Retrieved data were collected and analyzed by analytical-documentary method.

Useful principles in maintaining heart health include eating tender (latif), delicious non-drying foods and observing the principles in drinking water. To keep the liver healthy, it is recommended to eat foods that do not upset the balance of humors and do not cause dystemperaments. In maintaining the health of the brain, use of tender (latif) foods and drinks are recommended. Consumption of foodstuff that produces harmful vapors in the body, exposure to bad odors, and overeating are prohibited. Some of these findings were also observed in modern medicine research regarding the effects of Saffron and dried figs as well as principles of eating and drinking.

This study highlights the crucial importance of nutrition in improving functions of the liver, heart and brain, and protecting these organs from developing diseases. It seems necessary to conduct more research focusing on the effect of different types of foods and beverages on maintaining the health of these organs.

Providing material and spiritual needs is necessary for human growth and perfection, and paying attention to the body and meeting its needs is also a prerequisite for reviving this growth and seeking perfection. Since the structure of human existence is two-dimensional and the dimensions of body and soul affect each other, paying attention to the health factor of the body has a special importance and place.  For this reason, body nutrition is of a special value and importance as the most significant factor in ensuring health. Ignoring or not knowing enough about the value of healthy, good, quality food, paying attention to food diversity and using different food groups, not only cause physical illness, but also a warning signal for the onset of inappropriate moods such as mood swings, nervousness and depression. This article, which uses a descriptive-analytical method, has been written with the aim of introducing and explaining the value of nutrition in religious teachings and presenting different food groups in these teachings. The results of the research indicate the special place of nutrition in religious orders. Paying attention to the balance in eating and drinking and distinguishing valuable nutrition from improper ones according to the criteria of the nutrition system model in Islam can help man in the path of righteous action and guarantee his all-round growth and survival, in addition to bring closer the divine society to its human perfection. Finally, the group of bread and cereals, milk and dairy products, fruits and vegetables and meats are among the most important food groups in the religiously healthy nutrition system.

To talk about health and its dimensions has caught the attention of scholars and experts of dietetics and medicine. Scientific advances and modern technologies have well approved the tie of a set of factors to health. Due to the conscientious empirical and reveled reasons, the pattern of nutrition wields its influence on man’s body and soul and thus it forms the foundation of a happy life along with creativity and perseverance. In this regard, the faithful lifestyle has tied the pattern of nutrition with monotheistic values and approach and thus prepares the ground for man’s psychical health and perfection.  In their research, the authors have aimed to study the role of nutrition in sanity in the framework of Islamic lifestyle. The required data are collected from references of tradition and exegesis. As to the analysis of data and to answer the questions, they made use of referential-semantic analysis method. Findings show that careful choice of healthy diet pattern based on reveled teachings wields positive influence on health indexes such as: peace, abstention from anger and irritation, prevention of depression, being good-tempered and well-conditioned. Furthermore, the confirmation of soul-body relation and the necessity to meet bodily needs along with psychical needs sanitation sanity and taking heed of the special value of nutrition in the Islamic lifestyle are other findings of this research.