QURAN AND MEDICINE
Year:2018 | Volume:3 | Issue:2 |Papers Count:7

Aims One of the components recently introduced in the psychology of religion is spiritual intelligence. Spiritual experiences are pure and innate experiences that are inherent in human being. Also, religious orientation means one’ s attitude toward religion. Thus, the aim of the present study was to compare the spiritual intelligence, spiritual experiences, religious orientation, and their correlation among engineering students and students who come and go to Shiraz University mosque. Instruments & Methods This descriptive, causal-comparative, and correlational study was conducted among 60 engineering students and 60 students who come and go to mosque in Shiraz University; the participants were selected based on available sampling method. Spiritual intelligence and spiritual experiences questionnaires as well as and Allport religious orientation scale were used for data collection. The data were analyzed by SPSS 16, using one way anova and Pearson correlation tests. Findings Compared to the engineering students, students who come and go to mosque significantly had higher mean scores in spiritual intelligence, spiritual experiences, and religious orientation (p<0. 05). There was a significant positive correlation between spiritual intelligence and religious orientation of the two groups, spiritual intelligence and spiritual experiences of students who come and go to mosque, as well as spiritual experiences and religious orientation of the engineering students (p<0. 05). Conclusion Students who come and go to mosque in Shiraz University have higher spiritual intelligence, spiritual experiences, and religious orientation compared to the engineering students. There is a correlation between spiritual intelligence and religious orientation of the two groups, spiritual intelligence and spiritual experiences of students who come and go to mosque, as well as spiritual experiences and religious orientation of the engineering students.

Introduction Recently, the importance of religious variables and its impact on mental health is increasingly being considered by psychologists and mental health professionals, so that in many studies, the relationship of religion and mental health variables have been shown. The present study was a qualitative review, which was conducted with an inferential approach to religious sources by studying the ideas presented by Islamic thinkers. The aim of this study was to investigate the worldly belongings as a key concept for the explanation of health and psychological disorders. Conclusion The body’ s belonging to the soul has a positive effect and it is essential to human life because it provides protection for the soul. But, human being develops this belonging within himself, to the extent that this belonging creates the veil of the soul, and if human beings can fight with the veil of the soul, which manifests itself in worldly belongings, s/he achieves immense potentialities. At least theoretically, belonging can influence the explanation of psychological disorders. Some belongings directly involve the individuals and impede the correct perception of the problem. “ Belonging to the status quo” causes one to worry about any kind of change in life, and these people will be vulnerable to changing the living conditions. “ Belonging to particular objects, individuals, situations, and goals” will cause depression when people are faced with a lack of them. In the Islamic approach, if failure to achieve a particular goal is not due to the neglect of person, then, it would lead the person to new ways in life. Belongings are one of the roots in the formation of psychological diseases.

Introduction Abortion is one of the basic and definite decrees, to which the book and the tradition imply, but, as any basic decree in case of secondary circumstance, it can be changed in the same way and the abortion is possible. The aim of this study was to evaluate the jurisprudential foundations of abortion permission with an emphasis on jurisprudential rule of incompatibility. Conclusion Some Imamieh jurists believe that only when the soul has not been blown up in fetus and that the mother’ s life is preceded by abortion, according to the rule of incompatibility, abortion is permissible. Another group believes that the fetus can be aborted even after blowing the soul in fetus to defend the mother’ s life. Some others, based on the rule of incompatibility, consider a mother entitled to abortion and pay more attention to mother’ s life, but if the life of mother and fetus are of equal importance, according to the rule of incompatibility and doubt about the requirement, if there is no superiority on one of the two sides, the wisdom is to decides and the pregnant woman is between the survival of her own self and abortion. From Imamieh jurists’ point of view, if the survival of fetus involves maim or an intolerable pain for mother, for the health of mother, abortion is permissible before the soul is blown up. Others believe that mother can be treated even with blowing the soul in fetus and does not need to delay it; even if the treatment causes an abortion and they say, according to the rule of incompatibility, that the mother’ s life has a preference.

Introduction Today, the development of medical knowledge has caused issues such as organ transplantation in the field of Islamic studies. Therefore, it is important to examine such issues because of the explanation of its moral and legal legitimacy. Although several opinions have been presented by various scholars in this field, different aspects of the issue and its specific complexities have contradicted their views on this issue. Juridical and ethical foundations and the confrontation of these foundations have led to the emergence of different and sometimes contradictory principles in this field. According to some principles, including monarchy and types of property, the jurists gave permission to transplant organs. On the other hand, ethics scholars also seek to deny the possession of human beings in their organs, using principles such as trust and absolute authority of God. The aim of the present study was to examine the interaction of the principles of jurisprudence and ethics in the organ transplantation. Conclusion Organ transplantation is a product of new science and it has good results for human life. Any delimitation to actions such as the organ transplantation by Islamic jurisprudence or other divine religions is based on the preservation of human moral rights. There is a difference between the jurists and the religious scholars in recognizing that whether organ transplantation undermine the rights of individuals, but the existence of delimitation is essential for the continuity of ethical life. In general, the use of organ transplantation is legitimate and permissible according to the principle of expediency and necessity, as well as principles such as monarchy and trust.

Introduction The purpose of establishing supportive interdict regulations is to protect the victims and physically and mentally handicapped presons in the concluded contracts. Minors are among those people, called interdict in law language; a legislator must protect minors against all individuals, though, forced guardian or trustee. Because of having legal capacity enjoyment, the wards would possess his/her own properties or legal rights, but, deu to lack of demanding the fulfillment of right, s/he has not the capability of its execution and the forced guardian, unnecessarily, has an option for decision making on behalf of the ward with regard to his/her financial and non-financial rights. But, this authority is not absolute and his guardianship has specific limitations. Observing begrudge and goodness on one hand and not existing corruption on the other hand would determine the domain authorities of the forced guardians. On of the most important assets of minors are their limbs. Human limbs are considered his/her assets under his/her ownership, a property that is of high importance due to saving human soul. Among various limbs owners, because of different reasons such as economic reason, organ health, lack of mental and physical power, and irresistibility, the wards have always been subject of greed for limb removal and transplanting. Conclusion The removing and transplanting wards’ limbs is not only contrary to human dignity and principle of supporting the disabled persons, but also includes no begrudge and goodness in the removal of their organs. In contrary, it causes hardship and destitution in minors’ future life and causing their physical and mental damage or loss is certain and obvious. It is necessary to observe the jurisdictional rule, “ No loss” . In addition, the legal principle of forced guardian, non-authority in minor’ s non-financial affairs, is generalizable to this condition. Sometimes, by establishing ethical restrictions, legislator has accepted such conditions and restricted the forced guardian’ s expansive authority’ s principles in some cases. Consequently, forced guardian does not have the authority to accept or confirm the action of ward’ s limb removal and transplanting, and in the case of agreement, it is considered a reason to depose forced guardianship, and also the limb removal contract is considered invalid.

Introduction One of the important concerns of human being is to achieve serenity. Different divine and human schools offer different solutions. In this regard, in the Islamic school with the basis of the Holy Qur’ an and the traditions of Imams, several cognitive and practical approaches have been recommended to achieving serenity. The aim of this study was to review the provisions of Surah Mobarakeh Fajr and provide a cognitive-religious strategy for achieving serenity and confidence. The method was a library research with a content analysis style, in which related verses and narratives were analyzed. Conclusion According to the doctrines of Surah Mobarakeh Fajr, the path of reaching serenity from the cognitive-religious dimension, the belief in the wisdom of God and the realistic attitude towards all blessings, events, conditions, and situations are based on divine true traditions, including the tradition of trouble and experiment. Like other divine traditions, the philosophy of the tradition of trouble is the fulfillment of God’ s progressive guidance. Based on the doctrines of Surah Mobarakeh Fajr, “ trouble approach to the blessings and all the pleasant and unpleasant situations” has been introduced as an effective and contributing factor in achieving heart serenity and confidence.

Introduction From the point of view of the Shia and Sunni jurists, the origin of Zaman of physician is whether consensual or compulsory. They all agree on Zaman of unwise, guilty, and unauthorized physician. But, there is a difference in the Zaman of the professional, authorized, and the mujtahid physician. According to the narration of Sokouni, the rule of waste, the rule of do not kill Muslim, and the consensus of the jurists, common Imamieh jurists consider the physician as the surety, while common Sunni jurists believe in no Zaman for physician based on the rule of necessity, the rule of authorize, the rule of decree, the rule of kindness, the rule of doing fard actions, and the risky nature of medicine. Also, by adhering to the rules of authorize, kindness, necessity, and acquittance, common Imamieh jurists agree with the Sunni jurists. The present study was conducted with the aim of evaluating the Zaman of physician in Imamieh Figh and quadruple religion. Conclusion By examining the reasons for both the views of Zaman and no Zaman, it can be said that in some cases, where a physician willingly deals with patient treatment or in emergency situations, for survival, there is no option but to lose some of the organs of the body, there should be no Zaman, but ultimately, because the human body and soul have a higher value than the property and the actual damages are not compensated by the payment of the blood money, the Zaman theory makes the physicians more cautious, and this theory is closer to the purposes of elaborating the teachings of Islam, one of which is survival, and on the other hand, they have made the acquittance decree to help physicians.