اندیشه دینی (22516123)(71)pp. 23-42
اندیشه دینی (22516123)(77)pp. 127-150
اندیشه دینی (22516123)(78)pp. 53-76
تاریخ اسلام (20086431)(شماره 4 - زمستان 98 _ مسلسل 80)pp. 119-138
تاریخ اسلام (20086431)(شماره 2- تابستان 1401- مسلسل 90)pp. 7-38
اندیشه دینی (22516123)(86)pp. 49-69
پژوهشهای فلسفی کلامی (17359791)(مقالات آماده انتشار)
Optics InfoBase Conference Papers (21622701)18pp. 130-149
We describe a quantum interface between an optical and a microwave field based on their common interaction with a nano-mechanical resonator. This is an effective source of two-mode squeezing with an optical idler and a microwave signal, enabling continuous variable teleportation. © 2012 OSA.
Nursing Inquiry (13207881)24(4)
All schools of thought believe that infancy is crucial to the formation and development of the human character. Nevertheless, a search of literature revealed the lack of a clear definition of the concept of ‘infancy care based on an Islamic perspective’ in nursing texts. As the lack of a clear definition of a concept conveys the inapplicability of that concept to its relevant field and community, this study was conducted to explore and determine the characteristic features of the concept of infancy care based on the perspective of Islam. Walker and Avant's (Strategies for theory construction in nursing. Prentice Hall, Boston, 2011) literary concept synthesis as the manner of concept development approach was conducted. Islamic documents were surveyed without any time limitation. Findings involved the extraction of six main concepts, including God as the Merciful Nurturer, mother as the symbol of the Creativity and Divinity of God, infant as a person with dignity and potential for excellence, parents as the nurture way paver, basic principles of nurturing, and holistic lifelong health promotion. The theoretical definition of each concept was presented. From the perspective of Islam, infant care is the nurturing of a human who has been conceived with dignity, certain rights, identity, and the capacity for development and excellence. © 2017 John Wiley & Sons Ltd
Iranian Journal Of Neonatology (23222158)8(4)pp. 65-73
Background: The infants depend on their parents for growth and survival during the early years of life. Therefore, the parents play a key role in the preservation and improvement of the infants’ physical and psychological health. Religion is one of the most influential factors that affect parenting. Regarding this, the present study aimed to investigate the Islamic perspectives on parents' role during infancy. Methods: This study was conducted within August 2014 to July 2016 (i.e., 24 months) using a qualitative content analysis. All the Shiite Islamic documents (i.e., Quran and Ahadith), which had Persian translation, were surveyed without any time limitation. Documents were in electronical and printed formats. Data analysis was performed using MAXQDA 10 software. Results: The results of analysis led to the emergence of three main categories. These categories included parents as the founders of infant’s physical and psychological health, parents as God’s representatives in nurturing the infant, and infant as part of parents’ flesh and God’s trust. The three obtained categories indicated the dimensions of Islamic perspective on parents' role during infancy. Conclusion: Based on the Islamic thought, God is the main carer and nurturer of the infants, and parents as the nurture way pavers can achieve the best outcomes by fulfilling their duties and invoking God for his assistance and grace. According to the findings of the study, since the infant is the sign of God’s trust and grace to the parents, the parents should make their best to raise a healthy and righteous child. The nurses’ awareness of religious beliefs may improve the quality of care. In this regard, the nurses can help the parents by training, counseling, and supporting them to have a healthy and righteous child.
Islamic Quarterly (00211842)62(2)pp. 229-246
Singular proposition (al-qadīyah al-shakhsīyah) is a type of categorical proposition (al-qadīyah al-hamlīyah). Islamic logicians have paid close attention to defining, naming, and analyzing of singular proposition. From the works of logicians of Islamic period, eight features of singular propositions can be derived: constituency relation, unquantifiability, indivisibility into confirmation of the subject and confirmation of the object, indivisibility into factual/extrinsic propositions, inefficiency in categorical syllogism, not being convertible, having no value in al- 'ulūm al-burhāniyah, and truth of contradictory propositions in square of opposition. © 2018 Islamic Cultural Centre. All rights reserved.
Journal of Shi'a Islamic Studies (17489423)12(1-2)pp. 29-67
The present article investigates the scope of applicability of the ‘Reports of Subjection’ (ahādīth ard) in determining the origin (sudūr), signification (dilālah), and true intention (jahat) of reports in the corpus of tradition. We cite verses of the Qur’an in examining the possibility of relying on the Qur’an in determining the authenticity of the reports in the corpus of tradition. The conclusion we arrive at is that the Qur’an cannot help in determining with certainty if a given report is authentic, in the sense of having indisputably originated in an infallible Imam of the Shia faith; but it can help us conclude with confidence whether a dubious report is inauthentic. Another way in which the contents of the verses of the Qur’an can be brought to bear on the study of the reports in the corpus of tradition is in ascertaining the true intent underlying the content of a given report and the genuine meaning intended by the authority the report is purportedly quoting. Drawing on the example of the Imams in how they would invoke the Qur’an in assessing a report in the corpus of tradition, we are led to a set of parameters that we describe as ‘the Qur’anic elements bearing on the verificatory process of subjecting the reports in the corpus of tradition to the Qur’an’, which can effectively guide the researcher in how to proceed in ascertaining the authenticity of a given report with recourse to the Qur’an. The ‘Qur’anic elements’ we have enumerated are (1) the authority of the standard manuscript of the Qur’an, (2) the authority of the standard pronunciational format of the Qur’an, (3) the occasion and environment of revelation of the Qur’anic verses, (4) the time and sequence of revelation of the Qur’anic verses, (5) the context (sīyāq) of a given Qur’anic verse, (6) the apparent signification (sibāq) of a given Qur’anic verse, and (7) the multiple significations inferable from a given Qur’anic verse. The latter three are the most practically useful elements in the exercise of ‘subjecting’ the reports of the corpus of tradition to the Qur’an. © 2019 The Islamic College. All rights reserved.
Journal of Philosophical Theological Research (17359791)21(2)pp. 29-50
From the beginning of the 21st century, a new field of cognitive science called "cognitive science of religion" (CSR) has attracted the attention of many scholars. Researchers in this branch seek to explore cognitive mechanisms that produce or reinforce religious beliefs in man. Theories and empirical evidence of CSR have led to many philosophical and theological questions. One of the most important questions is whether these findings show that belief in the existence of God is unjustified. Some philosophers respond positively to this question. They believe that the cognitive mechanisms studied in this area are a threat to the belief in God. Their reasons for this are largely based on the fact that these mechanisms are prone to substantial error, and the insensitivity of these mechanisms in relation to truth. Our aim in this paper is to show that none of the above reasons can show that religious beliefs are unjustified, especially belief in God. Our argument in this regard is based on the fact that natural and supernatural explanations are not mutually exclusive, and the fundamental limitation of cognitive mechanisms. © 2020 Journal of Philosophical Theological Research. All rights reserved.
Cumhuriyet Ilahiyat Dergisi (25289861)24(2)pp. 749-764
The Cognitive Science of Religion (CSR) is a scientificapproach to the study of religion that seeks to provide causal explanations of religious beliefs and practices. Proponents of CSR seek to explain the process of the formation, acceptance, transmission, and prevalence of religious beliefs by explaining the natural features of the human mind and how it functions. One of the religious beliefs that exists in all human cultures, and has attracted the attention of many CSR scholars in the last decade, is the belief in afterlife. According to CSR researchers, this belief is rooted in the natural structures of the human mind. They see the belief in life after death as a non-reflective or intuitive belief that results from the functioning of mental tools. They have proposed various theories to explain the formation, development, spread, and transmission of belief in life after death. But among these theories, two theories have been more widely accepted, intuitive dualism theoryand simulation constraint theory. Intuitive dualism theory says that all humans have the two mental tools: Intuitive Biology and Intuitive Psychology. Intuitive Biology in the face of a dead person makes us believe that he is no longer alive because he cannot move and act. Intuitive Psychology continues to attribute invisible features (such as desires, thoughts, beliefs, and emotions) to the dead person automatically. The simultaneous functioning of the above two mental tools makes the human mind believe that a part of the dead person is immaterial and remains after the physical death. Simulation constraint theory says that all humans have the mental tools to process information from the environment and acquire religious beliefs. None of the mental tools can imagine or simulate the nonexistence of one’s desires, thoughts, beliefs, and emotions. Therefore, the human mind in the face of the dead person, although easily imagining his physical death, continues to believe in the existence of another part of the person (thoughts, desires, etc.). Both of these theories seem to face challenges and limitations in explaining the formation of belief in afterlife. These include inability to provide causal explanation, the lack of distinction between the natural and the rational foundations of belief in afterlife and disregarding the supernatural foundations of the afterlife belief. Neither of the two theories seems to provide a sufficient causal explanation for the formation of belief in the afterlife. Both theories attempt to present a possible storyabout the formation of afterlife beliefs based on how mental tools function. They provide only a reasonable storyof the process that has led to the belief in afterlife. What these two theories offer is a description (not causal explanation) of the human mind and its tools and how they function. This in itself does not explain that these tools have produced a belief in the afterlife. Therefore, the claim that belief in the afterlife is the result of the functioning of mental tools requires a causal relationship between mental tools and this belief. Neither of these two theories can explain this causal relationship, and they merely describe a reasonable story of the relationship between them. Furthermore, distinction between rational foundations of religious belief and natural foundations of religious belief shows that finding a naturalorigin for believing in the afterlife or describing the cognitive mechanisms associated with it does not in any way mean rejecting or discrediting that belief. Cognitive theories about the natural origins of the belief in the afterlife cannot show us whether this belief is rational or irrational. These explanations can only (if they can) show us the natural roots of the formation and prevalence of this belief. Also Religious belief is a complex notion. Firstly, it is a naturalnotion, in that sense it is rooted in the human nature and is related to human cognitive systems and mental tools. Secondly, it is a cultural and socialnotion, in that sense it is both influenced by cultural and social change, and also affects it. Thirdly, it is a supernaturalnotion, in that sense it is deeply connected with both revelation and prophecy, and with the immaterial aspect of human. Belief in afterlife seems to require all three levels of explanation. Copyright © Published by Sivas Cumhuriyet Üniversitesi, İlahiyat Fakültesi / Sivas Cumhuri-yet University, Faculty of Theology, Sivas, 58140 Turkey. All rights reserved.
HTS Teologiese Studies / Theological Studies (20728050)76(1)
The cognitive science of religion (CSR) is an emerging field of cognitive science that gathers insights from different disciplines to explain how humans acquire and transmit religious beliefs. For the CSR scholars, the human mental tools have specific biases that make them susceptible to acceptance and transmission of religious beliefs. This article examines the characteristics of these biases and how they work, and shows that although our innate cognitive tendencies make our minds generally receptive to religion, they do not explain the emergence and endurance of specific religious beliefs in a particular culture. We will also show that although advocates of CSR study religion as a ‘natural’ phenomenon, and seek to discover the natural causes of the formation, acceptance, transmission and prevalence of religious beliefs, their efforts do not lead to decrease the validity of religious beliefs and rejection of ‘non-natural’ explanations of religious beliefs. © 2020. The Authors.
Clinical Schizophrenia and Related Psychoses (discontinued) (19351232)15(4)
Introduction: Autism is a developmental disorder that is characterized by challenges in social interaction. The aim of this study was to evaluate the effectiveness of transactional analysis on parental stress of mothers with autistic children. Materials and methods: The research method was quasi-experimental using pre-test and post-test design with control and intervention groups. The statistical population of this study was all mothers of autistic children living in Isfahan (Isfahan, Iran) in total of 30 samples were selected by purposive sampling method and were randomly assigned to intervention and control groups. Both groups were first pretested by the Berry and Jones (1995) Parental Stress Scale. Then, only the mothers of the intervention group underwent sessions of group therapy based on the transactional analysis. After sessions of minutes on the intervention group, both groups were re-evaluated by the same tests. The results were analyzed by SPSS software and covariance analysis. Results: The results of the current study indicated that parental stress scores in the intervention group was reduced significantly in the post-test compared to pre-test (P<0.05). Therefore, the analysis of transactional has been able to significantly reduce the mean scores of parental stress in mothers of children with autism. Conclusion: Considering the effectiveness of transactional analysis on parental stress of mothers with autistic children, therefore, counseling through transactional analysis can be considered as a support tool for mothers with autistic children. © 2021 Walsh Medical Media, LLC. All rights reserved.
HTS Teologiese Studies / Theological Studies (20728050)77(4)
According to property-emergentism, consciousness is an emergent property of certain aggregate neurological constructions, whereas substance-emergentism maintains that the emergence of consciousness depends on the emergence of mental substance or soul. In this article, we presented some arguments supporting substance-emergentism by analysing various properties of consciousness, including the first-person perspective, referral state, qualia, being active, causative, non-atomic, interpretative, inferential and inventive (emanative and innovative). We also explored the impossibility of representing big images on the small monitor and the incapacity of physical entities being conscious because of their intrinsic multiplicity, absence and deficiency. These arguments, which apply the philosophy of Mulla Sadra, could be considered by philosophers of mind and religion, as well as theologians who follow some religious beliefs such as the afterlife on existence and survival of the soul. Also, we attempted to respond to property-emergentists’ objections to substance-emergentism. Contribution: This research contributes to prove and accept the emergence of the immaterial soul after the stages of natural evolution of the body. It uses the basics of emergentism, including natural evolution, to link science and religion in believing the existence of the immaterial soul. Demonstrating the immaterial reality of human existence provides the ground for theological issues such as afterlife and religious morality. © 2021. The Authors. Licensee: AOSIS.
HTS Teologiese Studies / Theological Studies (20728050)77(4)
The aim of this article is to briefly introduce and to examine the views of the founders of thfour Sunni schools of Islamic jurisprudence (namely, Abū Hanīfa Nuʻmān ibn Thābit, Mālik ibn Anas, Muhammad ibn Idrīs al-Shāfʻī, and Ahmad ibn Hanbal) and that of their renowned students and followers, regarding the legitimacy of engaging in the study of Islamic doctrinabeliefs or Kalām. Different, and often conflicting, views have been postulated on this matterSome Sunni thinkers have condemned the pursuit of theology as an act of heresy and denounced its practitioners as apostates. Other Sunni thinkers have extolled this disciplinas the noblest of sciences whose learning and teaching are, at least under certain circumstances, incumbent. This fundamental dispute regarding the legitimacy of thdiscipline of theology has resulted in a rather contentious and opaque scholarly environmentIn addition to the inherent importance of the discipline of theology as such, the significancof this dispute is compounded by the impact that the attitude one adopts toward thidiscipline can have on the development of the intellectual and rational aspects of Islam. A negative attitude toward theology, for example, can hamper the application of rationaelements to Islamic doctrine. Our focus in this article is on analysing the views of the leading thinkers and jurists of the Sunni school and investigating the most authoritative sources odoctrinal tradition within this major denomination of Islam. Our study leads us to concludthat the disapproving views of the preeminent Sunni figures should be construed, not as denunciation of the discipline of theology per se, but as a refutation of certain theologicaprinciples and persuasions that are viewed as incompatible with orthodox Islamic faith. In addition to and preceding that conclusion, this article provides a survey of the literaturconcerning the views of Muslim scholars on the legitimacy of Kalām. After categorising these views into the two opposite camps of Kalam’s legitimacy and illegitimacy, the articlthen proceeds to evaluate and critically analyse them, and to resolve some of their initiaincompatibilities. Contribution: The article sheds new light on the historical development of the discipline otheology within the Sunni schools of Islam. This is a little-studied and often overlooked subject that can help in attaining a better understanding of how this critical field within religious studies has emerged into its present form. © 2021. The Authors.
Journal of Philosophical Investigations (22517960)17pp. 89-111
The goal of science is to explain reality and the world, and the goal of philosophy is also ontology. Philosophical views on scientific opinions and scientific opinions have had a direct influence on the way of worldview and ontology. Since the early twentieth century, the scientific flow of reduction affects logic and philosophy, psychology and sociology, and even theology and religion. On the other hand, the new emergent flow of emergentism in opposition to reductionism flourished in the late twentieth century. The philosophical and analytical validation of these two seemingly contradictory views promotes the levels of scientific methods and approaches, as well as philosophical views, especially philosophies such as the philosophy of religion, the philosophy of psychology, and the philosophy of sociology. Reductionism is trying to coordinate with unity, realize the unity of sciences, eliminate the waste of scientific theories, and provide the possibility of a stronger justification. On the other hand, emergentism involves the hierarchical plurality of the world's creatures. On the other hand, emergentism involves the hierarchical plurality of the world's creatures which causes the classification of science. Each level and class have its lows, rules, and concepts per se. Reductionism is unable to explain the plurality of facts and levels of existence; But emergentism with its theoretical framework explains both the continuum, unity and multiplicity of reality means the hierarchical plurality of reality. the reduction merely is an essential step in understanding and discovering down-up causality that is used as one of the theoretical concepts of emergentism and somewhat explains the cause of the relationship between the layers of existence. But reduction strategy is not successful in recognizing and explaining the existence of layers and classes of science. Reductions with a priority look at reality are subject to selfish judgment and preference, but in emergentism, reality and ontology determine and identify the methodology and epistemology. © The Author(s).
Iranian Journal Of Psychiatry (17354587)18(4)pp. 388-395
Objective: Stress, anxiety, and depression affect the diabetic patient by causing symptomatic changes. Considering the destructive effects of psychological symptoms on the health status of diabetic people, our aim was to investigate the effectiveness of cognitive-behavioral therapy (CBT) in improving the psychological outcomes of diabetic patients. Method: This trial is a quasi-experimental type that uses a pretest-posttest design with a control group. A total of 62 people were selected based on the inclusion criteria and randomly divided into two experimental and control groups. All subjects in the intervention group underwent CBT training twice a week for eight sessions, while those in the control group did not receive this intervention. Before and following the intervention, the depression, anxiety and stress scale (DASS-42) was utilized to evaluate the psychological symptoms of all participants. The data were analyzed through analysis of covariance (ANCOVA) and SPSS-23 software. Results: There were no significant differences between the two groups in terms of age, gender, marital status, parenthood, and education level (P > 0.05, n = 30 in each group). Additionally, there was no significant difference between the mean DASS-42 scores before the intervention (P > 0.05). However, after the intervention, the experimental group exhibited reduced levels of depression, anxiety, and stress compared to the control group (P < 0.001). The values of Eta for depression, anxiety, and stress subscales were equal to 0.809, 0.669 and 0.776, respectively, which means that 80.9%, 66.9%, and 77.6% of the changes in these symptoms in the experimental group are related to the training received through the CBT approach. Conclusion: It can be concluded that diabetic patients who suffer from psychological symptoms can benefit from the CBT approach to reduce their stress, anxiety, and depression levels. Copyright © 2023 Tehran University of Medical Sciences. Published by Tehran University of Medical Sciences.
Beigzade, M.N.,
Shalchi, B.,
Kivi, H.G.,
Haghighat, N.,
Heyrat, A. BMC Women's Health (14726874)24(1)
Background: The aim of the present study was to analyze the lived experiences of Iranian women living with their retired spouses in relation to their marital rights. Methods: The research method was qualitative and descriptive phenomenology. The statistical population included women living with their retired spouses in the city of Isfahan, and the sample consisted of 15 women. Data were collected through semistructured interviews, with three general questions on emotional rights, economic rights, and sexual rights, and were approved by five experts. Data were analyzed using the seven-step Colaizzi method. Results: After transcribing the interviews and coding the data, the following axial codes were identified. Emotional rights included the two categories of camaraderie and dissatisfaction. Economic rights included the four categories of economic management, economic well-being, respect for women's economic property, and economic problems. Finally, sexual rights consisted of the two categories of satisfaction and dissatisfaction with sexual relationships. The results showed that some participants were satisfied with the implementation of their rights during their spouse's retirement, while others were dissatisfied. Most current marital problems related to emotional, economic, and sexual rights result from past and unresolved marital life conflicts that lead to the escalation of family tensions. Conclusions: According to the dissatisfied participants, the best strategy for resolving these problems was to "sweep them under the rug,", i.e., to rehire the men and protest the lack of support for the retirees by the state organization. In contrast, satisfied participants played an important role in solving the problems and actively dealt with their spouse's retirement rather than taking a passive and protesting role to realize their marital rights. © The Author(s) 2024.
Teosofi: Jurnal Tasawuf dan Pemikiran Islam (20887957)14(2)pp. 221-239
The scholarship on the last days (dkhir al-zamdn) has predominantly centered around religious and historical texts, leaving out the rich mystical sources within Shia culture. This study aims to fill this gap by investigating Islamic mysticism from the second to the tenth century AH, written in Persian and Arabic. By delving into these mystical writings, this research intends to shed light on the transformative impact of discussions in the last days and the way mystics approached this subject. The overlooked evolution of these writings remains significant for grasping the continued relevance of discussions on the last days in contemporary Shia society and other religions. The research suggests that discussions surrounding the concept of the last days have been a source of considerable debate among mystics dating back to the first mystical tradition, with these interpretations often incorporating elements from several religions, becoming more intricate in subsequent periods, and influencing Shia culture today. © 2024. The authors.
European Journal of Science and Theology (18410464)20(4)pp. 97-115
Despite the numerous reasons of substance dualists on the immaterial existence of the mind, which according to them is the true self and soul, various contradictory theories have emerged about it by observing the effects of neurological disorders on mental states and personality traits. These theories can be classified into three kinds: those that deny the survival of the immaterial existence of the self/mind/soul, those that deny its immaterial substantiality, and those that consider its existence as a delusion. Meanwhile, substance dualists often suggest the theory of instrumentalism, which is prone to errors. However, a more accurate solution has been suggested that acknowledges emergent substance dualism and considers the hierarchical dependence of the emergent soul on the body. In proportion to the development and complexity of the body and the neural complex system, various levels of the soul (from the vegetative level to existence in itself for itself the autonomous human rational soul) and proportionate mental properties emerge. At all levels, the body has bottom-top causality for the soul, and its function or malfunction. The dependence of the soul at lower levels on the body is essential (intrinsic), and bodily injuries can destroy this level of the soul essentially; the dependence of ‘in itself and for itself existence’ of the rational soul (autonomous level) upon the body is accidental. Because of these intrinsic and accidental emergentist co-dependences of the body and soul/mind substance, various neural injuries can cause mental disorders to emerge as disturbing properties for the soul/mind substance. Such injuries can also submerge some (intact) mental emergent properties. So, the simple, in-itself-for-itself, autonomous, or separable existence of the soul/ mind-substance (after the destruction of the body) is intact from the accidental disturbing emergent properties of the body and intrinsically is hostage to what it has earned voluntarily and consciously. © 2024, Ecozone, OAIMDD. All rights reserved.
Khamineh Y.,
Ghiasvand M.,
Panahi-Alanagh S.,
Rastegarmand P.,
Zolghadri S.,
Stanek A.,
Rismanchian, M.,
Ebadi, A.,
Khodaeian, N.,
Amoosoltani, M.,
Bahramian, L.,
Fathi, M. Nutrients (20726643)(7)pp. 3159-3171
Lifestyle, nutrition, and metabolic status are central to maintaining women’s reproductive health. With the rising prevalence of infertility, the need for effective strategies to preserve and enhance women’s reproductive well-being has become increasingly urgent. Quercetin, a plant-derived polyphenol, has attracted growing interest for its potential to support reproductive health, regulate the hormonal balance, and improve fertility. This narrative review examines Quercetin’s role in women’s reproductive health and delineates its possible mechanisms of action in female reproductive system disorders, including polycystic ovary syndrome, recurrent miscarriage, and cervical, ovarian, and endometrial cancer (EC). By highlighting the biological pathways through which quercetin may exert its effects, this article underscores the need for further research and clinical trials to validate its therapeutic potential and its applications as a bioactive compound in foods aimed at enhancing women’s reproductive health. © 2025 by the authors.
