نشریه دین و سلامت
سال یازدهم شماره 1 (پیاپی 21، بهار و تابستان 1402)

Allameh Hassanzadeh has so many unique characteristics that one can talk about each of them in detail. However, his social life impresses every reasonable person considerably. If we look at the lives of these prominent religious scholars through the lens of practical wisdom, as narrated by Khwaja Nasir al-Din Tusi, we will see that these mystics have become role models of society and have become the representatives of practical wisdom through their deeds and conduct. They have taught their individual and social virtues and moral and spiritual perfections. Considering the prominent role and importance of social behavior in spiritual perfection, this article adopted a Thematic Analysis method to address the following question: How can the practical wisdom of Khwaja Nasir al-Din Tusi be influential in the social conduct of Ayatollah Hassanzadeh? Subsequently, using data extraction forms and holding interviews with associates and students of Ayatollah Hassanzadeh, qualitative data were obtained and analyzed using qualitative analysis techniques to achieve the research objectives. As a result, the conceptual framework of Ayatollah's social and biological life in three dimensions (ethical purification, household management, and civil politics) would distinguish this research.

Reflection on the dimensions of human existence has a long history; however, this field has diverse opinions. Emphasizing the relationship between the perfection of the soul and the perfection of the body in the view of Allameh Hassanzadeh Amoli, this research would analyze the writings and lifestyle of this knowledgeable Islam expert in the health promotion field. In some works of this great Islamic expert, physical health and its branches, medicine and its situation, and medical responsibilities have been taken into consideration: "Medicine and the doctor and anatomy", "A speech about medical ethics and dissection from the point of view of Islamic scholars", "Description of the treatise on the relationship between science and religion" were among these cases. His perception of the body as a lower order of the soul, emphasizing the connection between the soul and physical health, would open new horizons of medical knowledge.Important lessons can be learned from Ayatoollah's lifestyle in physical health. Health is an essential category of comprehensive categories in the works of Allameh Hassanzadeh Amoli. He believes medicine means the medicine of the body and soul and the treatment of both. All in all, it seems that his scientific works and personal lifestyle would be regarded as valuable sources for beneficial findings for the promotion of soul and body situation.

One of the most important issues that philosophers and theologians face and must have a suitable answer for is the issue of evil and moral evil and its nature and role in existence. Because knowing this has a direct relationship with believing in God's justice, wisdom, power and mercy; The present research is comparative and by examining the viewpoints of contemporary and comprehensive thinkers, such as Allameh Hassanzadeh Amoli, Allameh Misbah Yazdi, Allameh Tabatabai and Shahid Motahari, and with a descriptive and analytical method and using library sources to explain and analyze the views of Islamic scholars. The above is intended to answer this important and basic question, what is the nature of evil and moral evil and its role in the world? The findings of the research show that evil is a non-existent, relative thing, a necessity of this material world and little compared to good, as well as a definite necessity of the cause and effect system. In the meantime, Allameh Hassanzadeh considers the affairs of the universe to be purely good, and Allameh Misbah has presented a more accurate interpretation of what evil is by emphasizing the monotheism of verbs.

Correctly understanding the meaning of health and illness in a person's life and knowing its causes helps him to have a healthy life; The purpose of this research is to become more familiar with spiritual illness and its causes by emphasizing the views of two contemporary comprehensive philosophers, Allameh Hassanzadeh Ameli and Allameh Mesbah Yazdi. The Holy Quran considers the final perfection of humans to be close to God and pure obedience to His commands; It is obvious that achieving this goal will be deviated for some reasons, in such a way that it will cause a person to suffer spiritual illness and ultimately fall morally; The present research, using descriptive and analytical method and using library sources, seeks to answer the question that from the perspective of Allameh Hassanzadeh and Allameh Mesbah, what factors cause spiritual diseases and threaten the mental health of people in life; The findings of the research indicate that the cause of human spiritual illness in life, in Allameh Hassanzadeh's thought, is neglect along with other causes such as not remembering God, the sins of the tongue, and the conflict of lusts; But from Allameh Mesbah's point of view, the only cause is neglect of oneself and the Creator, which occurs due to reasons such as lack of knowledge about one's position, lack of attention to divine blessings, following the desires of the soul, excessive attention to material things and the appearances of life. According to the authors, Allameh Mesbah's point of view is more compatible with the foundations of the Qur'an and hadiths.

Happiness means "theoretical and practical knowledge and recognition of the truth and action in accordance with it" and "benefiting from material and spiritual gifts and pleasures in this world and the hereafter" and is one of the fundamental and central concepts in the science of ethics and the moral system of Islam, which has been used for a long time. It has been the discussion and concern of philosophers, scholars of ethics, and mysticism. The current research is based on the analytical-documentary method and uses the 53 titles of Allameh's books and his treatises, and has analyzed the topic of "happiness". The findings of this research show that humans have taken different paths in learning happiness and its objective learning. Allameh Hassanzadeh Amoli, while approving the intellectual approach and practical behavior of the first category, introduced the only way to achieve happiness as following the Sharia and applying the divine rules and regulations. He has also claimed that the way to attain human happiness is in these elements: meditation, walking the steps of the path, and the spiritual movement of Relinquishment, Adornment, Shining, and Annulment as the degrees of spiritual wayfaring, approaching and resembling the Absolute Beauty and Perfection, education and discipline, sperm element, instructor, gathering, association, and good deed, he emphasized the principle of meditation and considered it the seed of happiness.

The inferring, rather referring to the Sulūki logic and school of Allameh Hassanzadeh Amoli and its expression and explanation, have a particular scientific and practical importance and necessity. This study aimed to provide a descriptive report based on the method of citation, observation, and inference with corresponding, explicit, and implied implications of Allameh's thoughts and works. This is because in Allameh's sulūki geometry, negative and positive sulūk in a systematic and interwoven manner lead the monotheism salek to the home of purpose and the ultimate goal of knowledge and spirituality; as a result, he reaches the position of complete annihilation and then the heart intuition of the God's Beauty and Face. Health in mystical moral conduct in the words and deeds of Allameh Hassanzadeh Amoli has various signs, such as negative signs of health in the field of beliefs, the rejection of doubt, suspicion, and polytheism, and in the field of ethics, the rejection of carnal tendencies, such as lust, belly, and fame-seeking, in addition to the disclaimer of the desire to sin and escape from religious and moral sins (sulūki dignity). More important than the mentioned cases in the process from sulūki to intuition is the denial of selfishness, having non-godly motives during sulūki stations and the levels corresponding to each station, avoiding the excluded ones of the intuitive sulūki, avoiding non-Sharia and non-Valiyah conduct and in other words (positive expression) sulūki care in all stages and levels of spiritual health. Negative conduct during positive conduct is the infrastructure of achieving existential perfections, spiritual authorities, and occult conquests, which has stages and levels firstly, and secondly, some requirements, such as accepting Velayet and constant self-care.