QURAN AND MEDICINE
Year:2019 | Volume:4 | Issue:1 |Papers Count:6

Aims Anxiety is the most common psychological reaction of pregnant women in labor. Pleasant phonetic stimuli, such as music of holy Quran recitation, are one of the methods for reducing labor anxiety. This study was conducted with the aim of evaluating the effect of voice of holy Quran on the anxiety level of labor candidate pregnant women. Materials & Methods In this single group quasi-experimental study with pre-test post-test design, which was conducted in 2018, 60 labor candidate pregnant women in Amir Hospital in Zabol, Iran, were selected by purposive sampling method. Demographic information questionnaire and Spielberger Test Anxiety Inventory were used for data collection. Firstly, participants filled out the forms and, then, recitation of Yousuf Surah was played with the voice of Parhizgar. Then, the questionnaires were filled again. The data were analyzed by SPSS 24 software, using paired t-test. Findings The mean anxiety score of participants was reduced from 50. 59± 9. 48 to 45. 57± 9. 95, which was statistically significant (p=0. 0001). Conclusion Voice of holy Quran reduces the anxiety of labor candidate pregnant women.

Introduction Calmness, which literally means a sensual state with relief and technically means having a trust and confidence expression of the human soul, is the wish and need of every human being, who has come up with various solutions from religious and secular schools. In this regard, in the teachings of the Quran, miscellaneous strategies have been reported in the field of behavior. The aim of this study was to investigate the most important behaviors for achieving calmness from the perspective of the Quran. This research was conducted by a library and content analysis method, in which related verses were analyzed. Conclusion Conflicts and anxieties are either internal, like attitudes, weakness of faith, beldame conscience, or external like behavioral factors, natural disasters, poverty, and privation. Therefore, the most important recommendations of the Quran in reaching calmness and overcoming those concerns are behavioral strategies such as amnesty, helping disadvantaged, and endurance.

Introduction Moral education system needs to opinions and ideas, rising from its culture and school for its formation, reinforcement and strengthen. Given the Islamic culture ruling our society if this study carried out on a prominent source, such as Nahj al-Balaghah, its acceptance by the audiences will be certain. The aim of this study is to explain a moral education system in the 31th letter of Nahj al-Balagha that includes foundations, goals, principles, and methods of moral education. Due to the close relationship between the method and the aims and nature of the research topic, the method used in this research is an analytical-inferential method, and the data collection method is library and document review. The conceptual analysis method was used for data analysis, and according to the subject and aim of this research, a method of studying the texture of concept was used to analyze the concepts. Conclusion The moral education system in the 31th letter of Nahj al-Balagha has four component includes foundations, goals, principles, and methods of moral education. The moral education system in this letter has four foundations: monotheism, human weakness, nature, and resurrection. The ultimate goal of moral education in this letter is “ to have Divine Ethics” , and the mediation goals for its realization are Knowing God, Self-development, piety, austerity, patience, obligation to the divine and God’ s remembrance. Principles of moral education deduced from this letter are dignity, individual differences, moderation, intellection, and thinking and ultimately, moral education methods in this letter are mention, preaching, template presentation, Kindness, warning, contrition, meditation, and calculation.

Introduction Simulation, cloning, or deletion is the proliferation of a living creature without sexual intercourse in plants, animals, and humans. The issue of therapeutic simulation as a new phenomenon in the field of biotechnology reveals various questions in different fields and brings up various approaches of Ulama in terms of human-related communication. This reviewed study was conducted by use of a descriptive-analytical method with the aim of the analysis of therapeutic simulations in the Persian jurisprudence and the Jewish jurisprudence. Conclusion The Imams’ jurists on therapeutic simulations have adopted three approaches: 1) absolute license; 2) conditional license; 3) Absence of absolute license. Sunni Ulama have adopted two approaches on therapeutic simulations: 1) the license; 2) lack of permission. Jewish jurists have adopted three different views: 1) the license 2) the obligation 3) sanctity. According to the results, the Ulama’ s view about the lack of licensing of therapeutic simulations is due to the serious concerns that are created in the world, and this is due to misuse that may result, abuses that are unlimited in scope and its effects are not clear. This has led to adopting a viewpoint of non-permission of therapeutic simulations. The viewpoint of Ulama based on the license of therapeutic simulations emphasizes the benefits of therapeutic simulations, which is expected to treat of many of diseases that humankind has not been able to cure. But based on the views of most Islamic Ulama, there is no reason to ban the therapeutic simulation of human and should not oppose the advancement of science and research in this field.

The concept of competence is important in all fields and disciplines of academic sciences especially in medical sciences considering the sensitivity of the subject. Physicians and medical teams are the main agents of the health system, and any change in the delivery of health services requires a change in their education. In this regard, the aim of the present study is to explain the important competence indicators of graduates of medical sciences from the perspective of international documents and Qur’ an. For this purpose, the criteria were extracted and adapted to the medical norms in the international documents by investigating Quranic verses and its interpretations through the analytical method. In this area, the keywords with the subject of competence were considered in medical sciences in the international arena and also in Iran. Conclusion Based on the Qur’ an perspective, competence is in the two ethical (Concepts such as required expertise, commitment, having the power of prediction and the correct diagnosis of a person’ s illness) and behavioral areas (Concepts such as affection and premsia, flexibility in dealing with references, having a sense of responsibility, avoidance of arrogance and having a good behavior with the patient). In the international arena, various definitions, components, and categories are presented. Among the competence components, many of the researches mentioned four main components includes the knowledge, skill, ability and the motive component. In Iran based on the definition of the supreme council of the cultural revolution, competence has four main component includes of attitude (motivational), mental ability, applied knowledge, and practical skills.

Introduction A comparative study of the views of commentators on the meaning of Hayate-Tayyebah and the achievement of its understanding is the ultimate aim of Islamic ethics. Commentary of commentators on this issue is based on two major perspectives: Hayat-e-Tayyebe as a worldly or hereafter fact. Tabataba’ i’ s theory on Hayat-e-Tayyebah has two pillars: Hayat-e-Tayyebah is universal and reality. Hayat Tayyebah can be the result of living based on faith and righteous acts and adherence to the moral system of Islam, which is the true meaning of life in this world. So the fundamental question is whether the worldly realization of life is compatible with knowing Hayat-e-Tayyebah as a real and not-worldly fact? In this article, using Tabatabai’ s interpretive views, we examine the existential evolution caused by life based on monotheistic ethics as the research hypothesis. Conclusion the hypothesis was proved by the distinction between the evolution of the first perfections and the secondary perfections, the role of ethical education in obtaining dignities, and the intrinsic nature of the dignity derived from the ethical life.