عباس نیکزاد

Pilgrimage gatherings, such as Arbaeen's foot-pilgrimage to visit the holy shrine of Imam Hussain, is one of the most recommended religious practices. Every year a large number of Shiites and those who miss him, both young and old, men and women, walk towards Karbala. They travel to visit the Holy Shrine on the day of Arbaeen. This pilgrimage, which involves a long and difficult journey, carries significant health risks due to factors such as high temperature, long distance and uncertainty about the safety of food and water.

The present review article was conducted to summarize the existing knowledge about infectious diseases associated with pilgrimage gatherings. A comprehensive search was conducted in PubMed, Scopus, and Google Scholar databases using relevant keywords. Original research articles, systematic reviews, meta-analyses, and authoritative guidelines in English and Persian up to July 2024 were included in the study. Two researchers independently screened and evaluated the articles, and disagreements were resolved with the consultation of a third researcher.

Notable infections discussed in this article include hepatitis A and E, food poisoning, traveler's diarrhea, cholera, influenza, and COVID-19. In this article, the importance of preventive measures such as hygiene, vaccination and health education to reduce the risk of infection is emphasized. By increasing health literacy among pilgrims and implementing appropriate health protocols, this holy journey will be safer and its spiritual benefits for the pilgrims will be increased.

This article promotes a safer pilgrimage experience, and also emphasizes the need for more research and the development of health strategies suited to the unique conditions of pilgrimage gatherings.

In religious texts, intellectual knowledge has a special importance. The precise explanation of the role of reason in guiding human beings and its relationship with revelation has been studied extensively. This research is a critical reflection on some of the contents of the book Dignity of Reason in the Geometry of Religious Knowledge by Ayatollah Javadi Amoli. In this book, he seeks to explain the position of reason and science in religion and religious knowledge. Although this book has valuable and useful points, only some of its points seem to be seriously considered. In this article, some of the points and reflections are discussed as follows: the relationship between science and religion, the solution to the conflict between reason and narration, the validity of reason and science for the Shari'a, knowledge of science, the condition of jurisprudential inference, the revelatory truth of religion, the similitude of infallible discovery, he principle of rejecting contradiction, the Islamization of sciences, the result of book theory, the solution of Islamization of sciences, the Mesbah of reason and narration, as well as the interrogative question of God.

Considering various applications of alcohol in human life in today s world, it is important to discuss whether alcohol is pure (Tahir) or impure (Najis). The present study was conducted to investigate its jurisprudential aspects from the viewpoint of Shiite Islam (one of the two main branches of Islam).

This study was designed based on library collection development method as well as methods of reasoning by reviewing texts published on purity (Taharat) and impurity (Najasat) of alcohol and any intoxicating liquor. Qur anic verses, formal legal opinions of religious scholars (Fatwas) and narrations (Hadiths= Record of the traditions or sayings of the Prophet Muhammad) were used here.

There is disagreement between the jurists (Faqīhs) about the purity of alcohol. The argument of the jurists who believe in the impurity of alcohol is based on the fact that alcohol is an intoxicating liquor and that anything that is intoxicating is impure, and as a result alcohol is impure. In this study, both introductions of this argumentation are questioned by a careful examination of the narrations (Hadiths) and arguments (Dalil). That is, the arguments for the impurity of any intoxicating liquor has been criticized and if we assume that any intoxicating liquor is impure, it has been proved that alcohol is not considered an intoxicating factor.

The results of this study show that there is no reason for the impurity of alcohol, and we can rely on the formal legal opinions of religious scholars (Fatwas) about the purity or impurity of alcohol based on the principle of purity (Everything is purie until its impurity is proved).

The main purpose of this paper is to investigate the effect of using the Blue Ocean strategy on commercialization of production while using innovative production and systematic innovative production in Kaleh Amol Company. The research method is correlational. 89 experts of Kaleh Amol Dairy Products Company were selected as a statistical sample based on simple random sampling method using Karajsi and Morgan table. To collect data, there are four standard questionnaires, including the Kim and Maboren Blue Ocean Strategy (with a validity of 0.91), the David and North Production Commercialization Questionnaire (with a validity of 0.89), the Yadollahi Farsi Innovative Production Questionnaire, and Kalati (with validity). 0.87) and the Questionnaire for Systematic Innovative Production of David and North (0.96) were used. The research findings show that the use of the Blue Ocean strategy has a positive effect on the commercialization of innovative production and production, but the effect of using the Blue Ocean strategy on systematic innovative production has not been confirmed. It has also been shown that innovative production has a positive effect on systematic innovative production and systematic innovative production on commercialization of production.

Religious and non-religious sciences are among the topics in science and religion. The question that arises is whether sciences can be categorized into religious and non-religious ones? Is there basically non-religious science? Or conversely, is there religious science? Can all sciences be divided into religious and non-religious? For example, can it be said that whether there are religious and non-religious physics, medicine, psychology and economics?

In this study, it has been attempted to suggest the best theory about religious and non-religious sciences by referring to religious texts, performing rational analyses, examining different approaches, receiving positive points and rejecting unacceptable points.

One approach is that there are both religious and non-religious sciences and all sciences can be divided into religious and non-religious. Another approach is that there is basically no secular science, and all are religious sciences.

The main area of this division of the human sciences has a special meaning. In this area, the religious and non-religious sciences can be further discussed. However, in other fields this division is not justified. In other respects, of course, the role of religion in some of the fundamentals and strategies cannot be ignored.

One of the basic issues in philosophy is the principality of existence or quiddity. It has been regarded as a breakthrough in the philosophy. The proponents of Mulla Sadra (Sadraids) believe in principality of existence and conventionality of quiddity. Mulla Sadra was the first philosopher who put this issue at the top of the discussions on ontology, making it the foundation for resolving other issues. To prove their claim, his proponents have adduced some reasons, the most important of which is based on the axis of ‘attribution’. That is, with a reliance on attribution, they have offered arguments that denote the principality of existence and conventionality of quiddity. In this regard, some of the effects they claim for the belief in principality of existence and conventionality of quiddity are related to ‘attribution’. In the present article, we study both the arguments presented and the effects related to the attribution. For the author, there are serious critics regarding both parts of the discussion.

Based on the principles of Islamic jurisprudence and the principles adopted in international law, legitimate defense is limited to the geographical boundaries of a country, and defending outside the geographical boundaries has always been the subject of controversy among intellectuals. In this research, the legitimacy of defense outside the border in two areas of self-defense and defense of others, by exploring the jurisprudential foundations (verses, narrations, reason and consensus), and the principles of international law (written international sources, legal doctrine and wisdom) has been studied. The study of valid jurisprudential sources and lawyers' opinions in the international law as well as the international practice and procedure shows that in the field of defending others, examples such as defending allies, interference with invasion or consent of the invading country (with due regard to legal requirements), based on Islamic principles and the rules of international law are justifiable and in the Islamic law the legitimacy of such matters as defending the Islamic lands; defending Muslims and oppressed nations, is undeniable. The legitimacy of a pre-emptive defense (self-defense outside of the borders), where the possibility of damages, decisive or imminent, is accompanied by solid evidence, and the use of force to defend itself against that danger is a must, based on the (rationale) Islamic and the doctrine of some lawyers has been accepted. In both areas of defense of others and self-defense, the legitimacy of defense outside the border in exceptional cases (while respecting the restrictions on the use of force) can be proven.

Those philosophers who are adherents of Mulla Sadra believe in gradation in orders of existence; in other words, they believe in unity of existence and at the same time in plurality of existence. On the contrary, mystics and Islamic sufis believe in personal unity of existence; that is, they regard existence as a personal unit which is the very existence of God Almighty and consider beings other than God as having a metaphorical and figurative existence, not a real existence. On the other hand, the philosophers believe in the plurality of existence and at the same time its unity. In correspondences between the late Sayyid Ahmad Karbalaie and Haj Sheikh Muhammad Hussein Isfahani (known as ‘Company’) in this regard, the former defended the mystics’ view while the latter defended the philosophers’ view. Allama Tabatabaie wrote annotations on those correspondences and, finally, supported the mystics’ view. He maintained that the philosophers’ argument on gradation of existence leads, in effect, to the mystics’ view. Indeed, the very argument of gradation leads us to personal unity of existence and negation of real plurality. Ayatollah Jawadi also believed that mysticism is based on personal unity of existence and philosophy is based on negation of real plurality of existence. In mysticism, the pure existence is the existence of One Being, and there is no other being along with it or in higher or lower order independently, and that the restricted or limited beings that are assumed are the signs and manifestations of the Necessary Being. In this article, we investigate and review the views of those two scholars and, finally, we prove the rightness of the philosophers’ view.

Quint is divided into six portions to be spent on expenditure for God, the prophet, Imam (AS), orphans, the poor and wayfarers from Hashemian the believers according to all FOKAHA. Two parts of this famous Fatwa have been reviewed and evaluated in accordance with jurisprudence in this paper. The main result of the theory of this paper is that they are Imam and Islamic governor who are the main owners of quint and the others including orphans, the poor and wayfarers from Hashemian are consumers (those to whom quint is paid) not the owners of quint. Furthermore, being SADAT is not a necessity to being paid. In other words, there is no necessity and no compulsory for these three groups to be Sadat so as to be entitled to receive quint.

In the two articles entitled “Non-Judgeablity of Existence” (2010) and “The Obstacles to the Judgeablity of the essence of Existence” (2014), the author was seeking to prove that the essence of existence is non-judgeable. In other words, it is impossible to impose prescriptions and descriptions on the truth of existence.
In the first article, the proofs are as follows: (a) neither presence nor absence of description; (b) neither the pure existence of description, nor the contradiction to it; (c) neither the absolute existence of description, nor being an instance of it; (d) the difference between the definitions of descriptions and the definition of absolute existence. Similarly, in the second article, the four obstacles have been referred to: (a) non-plurality of existence; (b) impossibility of accidents on the truth of existence; (c) impossibility of essentially obligatory accidents and essentially impossible accidents on the existence; and (d) limitlessness of truth of existence on the non-Judgeablity of existence.
The present article is seeking to review the proofs of non-Judgeablity of existence as well as the obstacles of its Judgeablity. It seems that the spirit of both articles and the related arguments as well as obstacles are the same, and that discovering the main sophistries can falsify the validity of both articles. The present article is seeking to show the weak points of the arguments and obstacles in both articles in brief.

In today's world, Islamic jurisprudence encounters new issues. One of the areas where jurisprudence gets involved is the issues concerned with brain death, whether brain death in jurisprudence and Islamic law is considered the end of life. In this study, brain death was discussed from the Shiite jurisprudence perspective and also the opinions of the specialists are taken into account.
This study is designed based on library collection and review of the literature in the field of brain death. Also, Quranic verses, hadiths and fatwas (religious opinions) of the scholars are used. Some of the articles which were centered around Islamic jurisprudence, particularly Shiite jurisprudence that explain and deal with brain death were given special consideration.
FINDINGS: Brain death from religious and jurisprudence perspective is considered the termination of life and removing the vital organs from the body is not viewed as committing manslaughter. A person with brain death is not a normally known injured man who is still alive. The brain death patinets have no life and getting rid of the body does not constitute a case of manslaughter. Amputation of the organs of brain death patients for donation and transplantation amounts to the amputation of a dead body. If the life of a Muslim is subject to transplant of organs from the body of a brain death patient, it will be permissible.
In principle, if the life of a Muslim entails transplant of organs of brain death patients, it will be permissible

According toIslam viewpoint, human is an outstanding and selected creature and because of this, the crown of "Honored" and "preferred" is put on his head. He is the vicegerent of Allah, prostrated by angels, the carrier of Allah's trust, having monotheistic nature and being informed of Allah's names. But all of these virtues are because of God's compassion breath that is called "the soul". Soul is an important issue in Islamic culture. The soul health and protecting it against diseases, damages and pestshaveserious and great importance; the health of soul and spirit has higher priority than body health. Because of its importance in Islam, this research investigates the factors and obstacles against the health of soul and spirit according to Islamic viewpoint.

In Ma’rifat-i Falasafi 10، an article is published which is entitled “Reconstructing Anselm’s Argument in Proving God’s Existence”. The author of that article had sought to defend that argument and to answer related objections (Ushaqi، 1384). Respecting views presented in that article، the present article regards both defense and answers to objections incomplete. It reviews and criticizes the abovementioned article. Therein، the deficiencies of Anselm’s argument، the insufficiency of that article’s reading of it، and the incompleteness of the answers to objections have been discussed.

Abortion is the termination of pregnancy before the twentieth week. About 80 thousand abortions are annually performed in Iran. Many social issues such as having many children، asymmetry in sex، unintended pregnancy، or being illegitimate child have provided appropriate ground for abortion. Different schools have offered a variety of views and ideas. The conception phase and the stage before the soul is inspirited are of value to Islam due to the dignity of man. This study investigated the issue of abortion from the perspective of Islam especially Shi''a jurisprudence. The religious verdicts of jurisconsult and Shia contemporary scholars، the religious jurisprudence ideas of Imam Khomeini and Ayatollah Ali Khamenei and the author''s perspective on human abortion were discussed and evaluated in this study. The traditions of Muhammad and the signs of Quran were also cited in the present study. The approach of different schools of Sunni، Judaism، the teachings of Zoroaster and Christian theologians were considered. The ideas of non-divine schools like feminists، the science view of medical specialists and the intellectual and common language reasons were addressed in this study. The majority of Islamic jurisconsults believes that the abortion at any stage of the live is prohibited and is considered non-religious if there is no good reason for it. Abortion sanctity in some circumstances is prohibited according to the negation of hardship and sin rules and it should be prevented from the greater loss based on importance and priority rule. There is no strong reason to abort the pregnancy because of its harassment in the womb. Abortion is permissible for mother if the life of mother is at risk. The sanctity of the rule is removed by the negation of sin rule. The negation of sin rule is dominant on all provisions like dissimulation. The sanctity of abortion is not absolute and has exception from the perspective of the majority of Islamic jurisconsults. The sanctity of abortion is removed according to the negation of hardship and sin rules. The harassment of pregnancy in the womb، which leads to danger of mother’s life، can be licensed for abortion. The religious teachings and Shia jurisprudence determine the right way.

Anatomy or dissection is separation of dead body and its parts، as a common way for training medical students or diagnosing the disease and identifying damages. Although dissection is an issue that، led to the development of medical science، but the debate was not a serious topic for scholars of past Jurists. This study is based on Islamic perspectives regarding new issues called as dynamic Islamic Ijtihad، and it analysis discussion on dissection. In a review، the majority of contemporary Shia jurisprudence`s Fatwa regarding dissection or anatomy was analyzed. Interpretative sources were used as the motif to infer the subject. Using narrations with connection to rush of a body، hurrying to equip the dead body، and the sanctity of dead body of Muslim and pagan is pointed out and were subject to careful discussions. Juristic Fatwa usually forbidden dissection and they don’t permit it unless there happen a contradiction. If the dissection is performed with good will and charitable intention it wouldn’t be considered a case of disrespecting therefore the sanctity of dissection، and paying redemption is rejected. Dissection with the aim of preserving Muslim lives، education، medicine، diagnosis and treatment، is not equal to mutilation. Dissection dose not conflict with the principle of burring the dead body and it could be washed، being prayed and finally be buried. The supreme religious leader could bid for dissection. Dissection is allowed in case of encountering a critical conditions with، intellectual and charitable motives، saving for the Muslim''s life، using in education، medicine، diagnosis and treatment of disease.

Choice of Suicide or euthanasia is among the new issues that with respect to descriptive judgments and deontological judgment require an exclusive research. Human suffering and pain and utilization of drugs، enabling more patients to keep alive long term. The use of organs for transplant patients with brain death، causing more attention than it has been found to be.

In a retrospective study، the laws of different countries and leading jurists، the view contemporary Shia scholars and their Fatwa on man killing or euthanasia in humans were discussed. The opinions and views on euthanasia in some countries that had supported the law were evaluated. Some countries do not consider issues not believe in euthanasia. Hadiths and verses from the Quran، it is manslaughter. In these verses، hadith and jurists fatwa has been used to achieve results.

According to Quranic perspective and divine command، manslaughter، or killing others is considered a significant sin. As Quran teaches us، killing an individual is equivalent to killing all humans. Treatment to avoid death، according to common view and reason، is not considered a suicide. The avoidance of a physician for treating a patient is not regarded murder therefore it does not conclude to any redemption or compensation، but he still is considered a sinful person due to his failure to save Muslim `life. Euthanasia to a patient in a caring and comfortable، and do not prevent the murder of truth is religiously impermissible and unlawful. And patient satisfaction is with the permission of the murder، retribution and blood money is not flowing. The killing of brain death، the opinion of some jurists، the patient is considered dead. Some also mentioned the reason they do not know enough.

The research done in this paper reveal that euthanasia or merciful killing or avoiding treating، a patient without noticing him/her or even with his/her demand، or reluctantly and even threatened him as well، would not be permitted.

It is one of Mulla Sadra’s masterpieces to establish the gradation of existence. Some consider “principality of existence” and “gradational levels of existence” as two major wings of Mulla Sadra’s Transcendental Philosophy (Hikmat Muta’aliyah). This means that any critique of each one of these two principles leads to depriving it of one of its wings, and this shows the import of the issue of gradation for his philosophy.The author in this article wants to criticize an article entitled “Mulla Sadra’s Theory of the Gradation of Existence under Debate,” published in Ma’rifat-e Falsafi 29, to defend Mulla Sarda’s theory of the gradation of existence and to answer the questions and comments by the author of that article.

Cloning is one of the achievements in the field of experimental science in contemporary time, which is associated with many questions, serious challenges and sensitivity for experts, jurists, and ethics scholars that each of them has adopted different positions against it. The aim of this study was to survey the cloning from the perspective of theology and jurisprudence.

In this study, research on religious texts, book and tradition and also jurist's votes and statements is the base of this study from the perspective of theology and jurisprudence in cloning sciences. In any jurisprudential debate, its related texts are considered as a document.

Cloning is not manipulation in the creation system and can not destroy the distinctions. Such individuals have dignity, worth and honor, and familial, environmental and educational factors can be effective in their personality structure. Cloning cannot be a factor to cancel a marriage and in many cases, parent's provision for cloned individuals is applicable. Ambiguity in the issue of inheritance is also resolvable. In the context of the Holy Quran, we cannot find a compulsory commandment that natural reproduction is the only way for human beings to procreate and also there is no commandment for prohibition of cloning.

While there is no strong reason to prohibit the cloning, it cannot be adjudged decisively about prohibition of cloning and it needs further investigation and discussion.

The present article explores a considerable part of Martyr Mutahhari's ideas about theism including such issues like the extent to which theism is intellectually accessible, the proofs of the existence of God and the proofs of the oneness of God. The author adopts an analytical approach to investigating theism in Martyr Mutahhari's works. The article does not only display and analyse Allama Martyr Mutahhari's views but includes critical remarks, as well.

Faith in the perfect and infinite existence is one of leading beliefs of all monotheists particularly Muslims. The formulas of remembrance "sobhanallah, alhamdolellah, ya sobbuh ya quddus" designates the perfect Essence of God. Theistic philosophers especially Islamic theosophers attempted to demonstrate this fundamental belief which resulted in formulation of several philosophical and rational arguments for the existence of absolute perfect Being. This article is an attempt to critical analysis of these arguments on on hand, and to present other types of argument which have not been clearly dealt with in philosophical works.

The present article considers the prophet's campanions from the sunni leader's viewpoint.The author scientifically uses four reasons to criticize their viewpoint as follows:Quran, prophet's way for life, consensus, wisdom. Then he relates their ideas to the indecent behaviours of some camponions.