reza allahdadi

 In the field of medical jurisprudence, new issues arise that can only be addressed through the valid approach of rational deduction. However, this type of deduction faces significant challenges and has critics from non-Shia schools of thought who often struggle with a correct understanding of the scope of its authority. This research aims to investigate the concept and true place of reason in medical jurisprudence, analyze the scope of its authority, and prevent its uncontrolled use.

 This study is a library-based study with a descriptive-analytical approach. It utilizes the principles of Islamic jurisprudence, legal rules, and the scope of the authority of rational deduction as a source of reasoning, alongside a systematic understanding of Islamic law, to demonstrate the ability of jurisprudence to address contemporary issues in the field of medical science. In addition to library research, the study utilizes the Noor software.

 Reason has two main applications in the ijtihad (independent reasoning) on emerging issues in the field of health:Independent: Reason functions as an independent source. In this application, reason operates in two independent fields: rational essentials or premises (mustaqillat al-aqliyyah) and non-essential rationalities or premises (ghayr-mustaqillat al-aqliyyah). In this application, the law of concurrence between reason and Islamic law is a fixed and accepted rule in jurisprudence, and both reason and revelation testify to its validity.Non-Independent: The scope of reason's function is defined in three areas: instrumental use, proof in legal rules and principles, and practical principles.

 The ruling of reason in rational essentials is absolute and certain, but in non-essential rationalities, it must be examined in each case whether a ruling of reason exists or not. Instrumental use, proof of apparent rulings, proof of general Islamic rulings and legal principles are three aspects of the lack of independence of reason in the deduction of issues in health jurisprudence.

Death, as a revitalizing experience, can play a significant role in the path to human spiritual health and the idea of anthropology, but the fear of death, which is sometimes taken to extremes, can make the achievements of this religious experience less effective or ineffective. Therefore, in the present study, an attempt was made to introduce death as a religious experience and a solution to avoid fear and panic towards it, and examine its developmental effects on spiritual health intended by Islam.

The current research is of library and descriptive-analytical type. First, the definitions whose content seemed necessary as the background of the research were proposed and the main research was conducted in several stages in the way of finding the right answer to the main research question. That is, first, death was introduced as one of the stages of life and it was represented in the form of a religious experience, and in the next stage, the reasons for the fear of death in relation to spiritual health were identified. Finally, the developmental effects and benefits of thinking about this religious experience were investigated. The authors of the article reported no conflict of interest.

Based on the results of the present study, death was recognized as a religious experience. The causes of fear of death are ignorance of the truth of death, sin, wrongdoings, and attachment to the world and its manifestations. The decline of neglect and the reduction of lusts, the consolation of worldly pains, the full productivity of life, the longing for the hereafter, and the attainment of otherworldly values and authorities, reluctance toward the world, the cleansing of sins are among the effects and benefits of thinking about death; the role of each of these factors in spiritual health can be considered in the future studies.

The religious experience of death with its Islamic background in the direction of anthropology and theology is not to be feared, but causes the growth and development of man and guides the modern man toward their origin, and from the point of view of Islam, this is the greatest achievement of death in providing the spiritual health of man. Therefore, it is necessary to identify the causes of fear and avoid them. On the other hand, paying attention to the benefits of research about death guarantees spiritual health.

one of the narratives that has been recounted in Shia Hadith collections (sources) is the story of an angel namely “Futros the Angel” (Futros the Malik) Since this narrative is considered to be a great virtue for Imam Hussain, and some History and Hadith scholars and researchers do not find it to be authentic. The present article, while briefly paying attention to the documents of this narration, has made The Validation of the content of this narrative has been the focus of the research this narration was written in sixteen Hadith and historical sources was recorded before the tenth century of Hijri. Some of these sources have narrated the narration in the form of Mosnad and some in the form of Mursal It seems that the narration is valid and reliable from the point of view of a document, and it is possible to ensure the issuance of “Futros Angel” narration, especially based on the citation of the book of “Al-Saraer” was assured. Also, one of the important findings of the research is that there is not no inconsistency and conflict between the narratives mentioned in the book, with the criteria for evaluating the validity of Hadith including the Qur’an, Sunnah and reason.

The purpose of the present study is to review economic and social causes disturbing the realization of peace in the Middle East from the view of the two Imāms of the Islamic revolution. The research method is descriptive-analytic and the results showed that with respect to the causes disturbing peace in the Middle East from the view of Imām Khomeini and the Supreme Leader, the following factors can be mentioned: A) Economic causes: the U.S and Europe's economic support from Israel as well as its land improvement policies; B) Social causes: creating conflict among Muslims, negligence of the Islamic government leaders, humiliation of nations by the leaders of other countries, conciliation between Arabic governments and Israel, anti-religious attitude of the Arabic leaders and their dependence on super powers, western attempts to rebuild old regimes in the region, and propagation of western concepts in Islamic societies.

One of the medical issues related to jurisprudence regarding to Shar’a justifiability is dissecting cadaver for medical education. Teaching and learning all sciences and techniques, including medicine, is certainly necessary for human beings. Dissection of human cadaver is an introductory course in medical education in one side and obligation to respect for Muslim dead body like the live individual is imperative on the other side. Moreover, irreverence to Muslim-whether live or dead-is forbidden-haram- in Islamic thoughts. The essential question is how it is possible to maintain both respect for Muslim dead body and meanwhile help to improve and develop medical education and related fields in Islamic community by having permission to dissect the dead body of Muslims.In the present article it is attempted to discuss and analyze the opinions of some of great religious scholars in the past and those of the contemporary religious authorities. Furthermore, Fatwa of the Supreme Iranian Leader Ayatollah Khamenei is also quoted here. In conclusion,religious scholars of Islam have emphasized the respect for Muslim dead body and have declared that non-Muslim body should be dissected in medical education.