mahdi jamshidi

One of the categories that has become popular in the last few decades and dissident intellectuals and political personalities are talking about it and by relying on it, they are trying to create a social body for themselves, is "Rahmani Islam". Although on the surface, it may seem that this interpretation has no conflict and contradiction with Islam, and as it is clear, Islam is also a "religion of mercy", but when we look at the interpretations of the commentators and analysts of Rahmani Islam, we find that this Islam is "liberal Islam" and the result of "liberal perception of Islam". In this way, some people seek to forge a "false and eclectic identity" for our society, and they do this under the guise of Islamism and Islamism. Therefore, it is necessary to clarify and criticize the "components" and "characteristics" of Rahmani Islam and its logic of identity in order to truly show how close it is to "Islam" and how close it is to "liberalism". In this article, first, a conceptual and semantic framework for the cultural side of Rahmani Islam has been designed and defined, and then, the identity narrative of Rahmani Islam in the cultural layer has been retold and criticized and refuted from the position of Ayatollah Khamenei. The characteristics identified are: minority and historicity of Islamic culture (marginal identity), cultural majoritarianism (constructed identity), cultural neutrality of the government (unofficial identity), cultural tolerance (fluid identity) and cultural westernization (non-orientated identity).

In this article, the category of "religious social policy" is addressed because one of its main components is "social harms", so that social policy is expected to design the social world in a way. In which the social harms are minimal and limited, or if they spread and increase. But before the nature of a religious social policy and how it distinctly deals with social ills can be determined, one must look at and recognize the "conditions" and "contexts" that encompass and affect it. Therefore, in this article, an attempt has been made to identify and analyze such dominant and inclusive fields. Accordingly, the contexts found are the "scientific-conceptual contexts" that deal with religion and its grasp of the meaning of terms; "Scientific-theoretical contexts" that look at religion and the creation of a theoretical approach; "Prescriptive-political contexts" that look at religion and the distinguishing element of a religious state; The "objective-external context" that governs religion and the globalization of social modernity; And the "objective-internal contexts" that govern religion and the post-revolutionary social world.

"Islamic culture" as a large and wide-ranging social reality, nurtures a series of issues within itself that have a theoretical or practical nature. In the meantime, there are some issues that are "fundamental" and "fundamental", and other issues are addressed in some way. In this article, the aim is to address three basic issues in the context of Ayatollah Khamenei's cultural thought: "The possibility and significance of Islamic culture"; "Desirability and legitimacy of Islamic culture" and "Efficiency and capability of Islamic culture". The main question is what answers did Ayatollah Khamenei give to the fundamental issues of Islamic culture? For this purpose, the method of "qualitative content analysis" has been used; In such a way that first, based on logical analysis, three categories of problems have been identified as conceptual categories, and then, through library study, the contents appropriate to each have been collected and narrated based on qualitative analysis. This article shows that in Ayatollah Khamenei's thought, first of all, Islamic culture is a "meaningful" category and Islam has presented an "independent culture"; Second, Islamic culture has "virtue" and "superiority" over other cultures, and the theory of cultural relativity can not be applied to Islamic culture; Third, historical experiences are replete with examples of the "efficiency" and "empowerment" of this culture in the objective realm and in everyday life (result).

In this paper, attempts have been made to reconstruct and formulate the various Islamic thinkers' interpretations and interpretations of the meaning of Islamic social science from the perspective of Morteza Motahari. In this regard, the meaning and concept of Islamic social science is described from the angles of Motahari's perspective, so that in one impression, he presented four interpretations of the concept of Islamic sciences based on the criteria of subject and goal, theorist. In another reading, Motahari writes that Islam has two kinds of links with social science: one direct link, since Islam has a theoretical circle of knowledge and practical rulings about the social world, the other is the indirect linkage through ethical recommendations such as trust, chastity , Justice, Goodness and self sacrifice. His other conception lies in the statement that Islam is not a sociological school; since in the Hebrew Book of Islam, no social material has been expressed in terms of common sociological terminology and in its usual language and within the framework of conventional divisions. , But at the same time, the great deal of social science is completely inferential and extracted from the Holy Qur'an.

The purpose of the present research is to analyze the “elements” and “case principles” of cultural development in the Islamic state from the theoretic perspective of Morteza Motahhari. In this research, first the "questions" and "arguments" at issue were collected, and then the relevant “answers” and “solutions” for each of them were designed and represented in the form of “paradoxical conceptual dualisms”. Afterwards, we had a reference to the works of Morteza Motahhari to determine his answers to the above questions. The results of the study showed that the contributing factors for cultural development in an Islamic government, in the approach of Motahhari, include: “the feasibility of Islamic culture”, “the legitimacy of Islamic culture”, “theism and belief in the afterlife”, “the comprehensiveness and universality of Islam” the originality and determination of culture”, and “the subservience and conformity of culture”.

In this work, the electrochemistry of the ethanolic leaf extract of Melissa officinalis L., as an herbal medicine, was studied. The antioxidant activity of the plant was evaluated using the cyclic voltammetry technique. The results showed that this extract is oxidized at low potentials compared to quercetin, salicylic acid and gallic acid as standard synthetic antioxidants. It was also concluded that the increase in the antioxidant activity causes a decrease in Ep A and an increase in the number of hydroxyl groups on the aromatic ring. The DPPH assay (free radical scavenging activity) was applied in order to estimate the antioxidant activity. The antioxidant activity of rosmarinic acid (as the main natural compound in this herb) against Cytochrome P450 3A4 (4D75), Myeloperoxidase (1DNW), and Thyosine (PBD ID: 3nm8) (reactive oxygen species (ROS) generating enzymes) was investigated through molecular docking studies. The interaction of rosmarinic acid with Thyosine exhibited the most inhibitory effect with -10.5 kJ mol-1 binding affinity value. The results indicated that the rosmarinic acid is bound exclusively to the binding sites of the ROS generating enzymes and has a significant role in counteracting the destructive effects of oxidative stress in the biological system. Finally, the electrochemical oxidation of the ethanolic leaf extract of Melissa officinalis L., has been studied in the presence of captopril by cyclic voltammetry method in the biological pH range. The results showed that the electrochemically generated compounds from this herb can participate in the chemical reaction with captopril and reduce the concentration of the active form of this drug.

Electrochemical oxidation of leaves extract of lemon verbena and the flowers extract of echium amoenum have been studied in the absence and presence of barbituric acid and 1,3 dimethyl barbituric acidin aqueous solutions and biological pH, using cyclic voltammetry method. The results showed that the electrochemically generated compounds in leaves extract of lemon verbena and the flowers extract of echium amoenum, participate in the chemical reaction with barbituric acid and 1,3 dimethyl barbituric acid. Based on our results, leaves extractof lemon verbena and the flowers extract of echium amoenum have a high antioxidant activity in comparison with galic acid, salicylic acid and quercetin as standard antioxidants and simultaneous can be useful for the treatment of barbiturate poisoning before starting clinical treatments. The antioxidant activity of luteoline and verbascoside (as the main and natural compounds in lemon verbena) against some of the reactive oxygen species (ROS) generation enzymes, Cytochrome P450 3A4 (4D75), Myeloperoxidase (1DNW) and Thyosine (3nm8) has been performed through molecular docking studies. The results indicated that these natural compounds bound exclusively to the binding site of ROS generation enzymes and has a remarkable role in suppressing the destructive effects of oxidative stress in the biological system of the human body.

In this work, electrochemical behavior of Caffeic Acid (CA) in absence and presence of aromatic amines such as 4-amino-1,3-Dimethyluracil (4A-DMU), p-toluidine (p-TI), and Sulfacetamide (SA) have been performed by cyclic voltammetry technique in water (sodium acetate, c = 0.15 M)/ethanol (80:20, v/v) mixture. In this way, the effect of different parameters such as concentration and scan rate indicated that the oxidation mechanism of caffeic acid (CA) in the presence of aromatic amines can be EC and ECE. At the working electrode surface, Caffeic Acid (CA) oxidized to correponding o-benzoquinone (CAOX) with two electrons and two protons process. In the following, the Michael-type addition reaction has occurred between o-benzoquinone and aromatic amines. In the second cycle, a new oxidation peak appears in negative potentials than Caffeic Acid (CA) oxidation peak because of the electron-donating properties of amines. Cyclic voltammetry technique can recognize chemical and electrochemical processes in solution and electrode surface, respectively.

Every year a large number of our countrymen lose their lives due to traffic accidents. Traffic accidents lead to considerable social and economic burden, and in case of serious neglect, it may be turned into a national disaster. This study was carried out to investigate the epidemiology of road accident deaths in Qom Province.
This cross-sectional study was performed to investigate the road driving accident deaths in Qom Privince in the first 5 months of 2014 (March 21 to July 23 using the data provided by the Legal Medicine Organization. Data were analyzed by Chi square test (for comparison of differences in number of deaths in terms of gender and age).
The total number of deaths was reported 80 individuals in the first 5 months of 2014. The highest statistics of death was related to the Qom–Aveh road with 11 deaths, and 29 deaths were due to vehicle rollover. Most of the victims (17 cases), were in the age group of 0-10 years, followed by 21-30 and 31-40 age groups, each with 15 cases; 59 deceased individuals were male, and 28 individuals had primary education level, while this rate was two cases in individuals with bachelor's degree. Forty-one deceased individuals, were drivers. Fifty-seven subjects died at the scene of the accident. Multiple fractures and head trauma, were the most common cause of death with 38 and 36 subjects, respectively. Seventy deaths were related to the main roads and 17 deaths occurred on Thursday.
Due to high incidence of traffic accidents and death cases, there is a need for comprehensive programming by responsible organizations, such as traffic center, relief and rescue systems, and cultural institutions to deal with this phenomenon. Therefore, investigation of death causes and comparison of its mechanism can lead to good results.

Since Ayatollah Motahari was involved in the issues of "humanities" including "social science" and tried to find Islamic answers to its main questions, his unfinished path could be followed on the basis of his writings; their extension and continuation may end up to an approach in this regard. Therefore I have pursued "the criticism of Western social science", as one of the important branches of "Western humanities", in this article; and Motahhari's critical encounters with this science is explained in three sections: "epistemology", "ontology" and "normology". If we are posed, as the supporters of Islamic social science, what are the irremediable and irrecoverable "defects" and "deviations" of the Western social science which makes us create the approach of Islamic social science, we can mention a list of religious "criticisms" and "falsifiabilities", from the theoretical perspective of Motahhari, which are posed in this article. Therefore his perception of "the identity of Islamic social sicence" and also the relations between "humanities" and "Islam" are clarified to some extent.

A genetic algorithm is proposed to optimize a tree-structured power distribution network considering optimal cable sizing. For minimizing the total cost of the network, a mixed-integer programming model is presented determining the optimal sizes of cables with minimized location-allocation cost. For designing the distribution lines in a power network, the primary factors must be considered as maximum allowable electrical flow in cables, permitted length of cables, maximum permitted voltage drops, and balance of load. The relationship between rates of electric current and cable sizes with consideration of constraints such as voltage drops and length are our essential data. To create a network with a minimum number of arcs and no closed loop such that all the nodes are covered, a minimum spanning tree technique is utilized. Here, we solve the problem using a genetic optimization algorithm and apply the offered approach to a real problem. By comparing the two extracted results from the proposed approach and an exact method, effectiveness of the genetic algorithm for optimization of power distribution network is shown. To demonstrate the validity of the offered model, a case study in Tehran power distribution company in Iran is made.

The main purpose of this paper is to present a structured and systematic analysis on the dispersing comments of Ostad Motahhari (RA) on the subject of “social ontology”. The main point of this paper is to investigate Ayatullah Motahhari's answers to the ontological arguments on the “philosophy of social science”. Among the issues discussed in social ontology, four fundamental issues have been studied including “social anthropology”, “philosophical identity studies of the society”, “causality in the social world” and “the theme of social changes”. It is a belief in social anthropology that there exists a special kind of belief to “subjective qualities” in social activists, and pre-social identity will have a profound impact on the social explanation. In the second part of the paper it will be proven that Allameh Motahhari (RA) considers the society as “a real existence”, however he does not regard individuals assimilated into the community but he believes that every individual has a “relative independence” in the social structure. In the section of “causality in the social world” it is said that in view of Ayatullah, there exists a causal relationship within the social world; however the causes in question are not limited to the material ones, but the spiritual and immaterial causes also influence on social changes. In the final section, it has been discussed that the Ayatullah regards “social changes” as a special identity out of the conflict between the truth and falsehood.

This article is aimed to present a structured and analytic description of “social epistemology” in the thoughts of ‘Allamah Mutahhari who is, as a matter of fact, the constructor of philosophical foundation and principles of “Islamic sociology”. To attain this goal, the author has taken as a basis and a reference, Mutahhari’s sociological explanation of the “Islamic Revolution” as a social reality. From among issues concerning social epistemology, three fundamental issues have been studied: “that the social knowledge represents the factual world”, “methodologies of social knowledge”, and “generalization of social knowledge”. In the first part which says the social knowledge represents the factual world, acquiring a social knowledge which corresponds to the factual world is, according to ‘Allamah Mutahhari, possible; since some parts of sociology contain empirical knowledge and empirical knowledge is uncertain and, at best, conjectural, findings of a social researcher are of a probable and uncertain aspect. Concerning methodologies of social knowledge and to recognize social phenomena, he rejects and falsifies “empiricism” and advocates “methodological pluralism” and makes uses of various “empirical”, “mental-rational”, and “transmittal” methodologies. In the third part which concerns the extent to which social knowledge in the sociological thought may be generalized, he holds that not all social propositions may be deemed as “universal”; rather, most of such propositions are of a middle-range.