Health, Spirituality and Medical Ethics
Volume:1 Issue: 2, Jun 2014

Sele-ye Rahem is a social behaviour that promotes social spirit, improves life expectancy and physical and mental health. Seleh-ye Rahem means maintaining supporting and friendly relationships with one’s physical arham (family members and relatives) and spiritual arham (consisting of the Prophet, the infallible Imams, religious scholars and Imam’s descendants or Sadat). The aim of this study was to determine the relationship between Seleh-ye Rahem and health status of the elderly.
In this descriptive- correlational study 300 elderly were selected with cluster- random sampling from the city of Qom in 2012. Self-designed physical and spiritual Seleh-ye Rahem and health status of the elderly questionnaire were used. Data was analyzed using SPSS version 18, descriptive statistics, and multiple stepwise regression and Pearson tests.
The overall health status of older people has a significant relationship with Seleh-ye Rahem with family members (r=0.328) and Prophet and infallible Imams (r= 0.323, P The elderly that receiving more support from Seleh-ye Rahem with family members and the Prophet and the infallible Imams had better health status. Nurses can have a role in improving health of the elderly through supporting and reinforcing familial and social relationships.There is room for studies that would identify and address the underlying reasons people are forgetting about Seleh-ye Rahem and it plays important role in different aspects of one’s life especially health.

Enjoining good and forbidding (EGFE) evil are two fundamental topics in Islam. Many verses and narratives underscore the social, religious and political duties implied by enjoining good and forbidding evil. After all, these two divine treasures have been neglected because of indulgence and forgetfulness. The prime reason for this negligence seems to be the obliviousness of employees in different organizations throughout the country. The purpose of this study is to assess a hospital employees' knowledge of enjoining good and forbidding evil.
This cross-sectional analytic descriptive study was done in a hospital of Isfahan province in 2012. The data were collected from the employed staff of the hospital in all the organizational ranks. No sampling was done in this census study and the data were elicited from all the members of the population. The data collection instrument was a 28-item questionnaire whose validity and reliability were confirmed. The data were analyzed using SPSS 16 software.
In the current study, 50.9% of the participants were men and 49.1% were women. The percentage scores of the staff knowledge of the bounden duties of EFGE were 72%; effects of EFGE 73%; moralities of EFGE 85%; virtue examples 78%; and evil examples 72%. The overall knowledge of EFGE turned out to be 76%. There was a meaningful difference between the moral dimension in men and women as the women’s knowledge was higher (P=0.045). Based on the analytical results of analysis of variance (ANOVA) test, there was no meaningful difference between the scores of the EFGE with demographic variables (P> 0.05).
The results indicated that the knowledge of the hospital staff of enjoining good and forbidding evil was satisfactory. Requisite training of the knowledge of enjoining good and forbidding evil, its effects, and the evil examples could result in the promotion of their knowledge score.

Information ethics, according to Islam, equals observing human rights and morals in dealing with information transmission and provision, which must be based on honesty and truthfulness. As Islam highly values society and social issues, it believes that human behaviors and interactions are strongly interconnected in a society. Committing to ethical issues regarding information is a responsibility of all members of a society according to Quran. Islam prohibits Believers from unmasking peoples’ private information.
Method s: For the purpose of the current study all the words and verses related to information ethics was identified in Quran. The data was then evaluated and analyzed from the perspective of scholars and experts of Quran.
Thus, from the viewpoint of Islam, the purpose of information ethics is to observe and protect human rights in the society and to show the positive effects of the right information on all aspects of human life.
To implement information ethics, it is necessary to be aware of the position Islam has given this concept. Following Quran guidelines and the manners of the family members of the Prophet Muhammad (pbuh) results in a society in which information ethics is observed optimally.

Prayer is one of the most important religious ordinances and is one of the necessities of Islam. In spite of the progression of medicine science, it is sometimes seen that the mundane subjects become hopeless in curing physical diseases and this time, the hopeless man appeals to the Lord God. This review study was conducted to examine the positive and negative views regarding effectsof prayer on physical pains.
This review article was carried on by studying about 30 related original articles and different scientific texts.
In various studies, it is demonstrated that Islamic worships especially prayer are effective in treating most acute and chronic pains. But despite this, some studies indicate that there is no effectiveness or even there are negative effects of prayer on some physical pains.
With regard to the above mentioned results,most studies support the positive effects of prayer on physical pains. So the medical staffs should alsopay attention to this besides medicinal remedies. In addition, by emphasizing on and advertising aboutthe advantages of practices likeprayer in the treatment of chronic pains, it would be possible to prevent people, especially the youth, from taking inadmissible drugs such as alcohol, narcotics or other illegal drugs. Further studies are recommended to explore the effects of prayer on different acute and chronic physical pains.

Hijama as a form of traditional medicine is used for treatment and prevention of diseases and maintenance of homeostasis. Throughout the centuries it has been known as a national, cultural and religious form of therapy among Iranian people and also the pillars of Islamic practice and tradition. One of the common problems regarding this kind of therapy is that most patients are not fully aware of the rules of medical care before, during and after the treatment. Therefore, in order to increase the efficacy and minimizing the side effects of the treatment, determining the patients’ knowledge of hijama is essential.
This is a cross-sectional study which was conducted in April - September in 2011 in the city of Qom, Iran.400 participants were randomly selected from hijama centers. The selecting criteria included an experience of at least one session of hijama treatment, no hearing problems and the ability to speak Farsi. Data collecting instrument was a questionnaire to determine the clients’ knowledge of the rules of the hijama. The data was analyzed with descriptive and analytic statistics employing SPSS software (ver. 16).
The mean age of the participants was 37.99. 196 of the participants (49%) were male and 271 of them (67.8%) were married. “Health” was the most common reason for hijama. Χ2 test did not show any significant relationship between the participants’ satisfaction of hijama with any of the demographic variables (P>0.05). Easy access (71.75%) and acquaintances’ recommendations (58%) were the most common motives for going through the treatment. 72.5% attended the hijama session with a full stomach. Honey syrup was the most regular diet (43%) after hijama. 53.75% of the participants perceived the best time for bathing 24 hours after the therapy. 28.5% and 76% of the participants believed that there is no difference to hijama effectiveness regarding the hours and days of the practice.
The results of the study suggest that people do not have enough knowledge about the timing rules and bathing regulations after a session of hijama treatment.