Good governance is an idea which has many advocates and opponents. From last years of 1980s this term became common. However, there is not any clear definition or description for good governance or even governance. Though unanimity on its characteristics is invisible, it is possible to consider eight characteristics for god governance: participation, accountability, transparency, rule of law, responsiveness, consensus-ward, to be fair and representing, and effectiveness and efficiency. Realization of these characteristics will minimize corruption. However, there are some problems for the realization of good governance and its appropriate pattern.

"Attractivenees" and "Attempt" are two fundamental concepts of mysticism and Sufism.Concepts found in all religious sects and religions are related to their thought and culture. Many persons consider the attempt of wayfarer as genuine in the spiritual path and state that if there is no special regard of God, no attempt is done and if any attempt is made, it fails. Attar, the greatest Muslim poet, and mystics have concerned the matter in their works well. Attar, who is regarded as the teacher of Moulavi, always invites the wayfarer to attempt and his mysticism is a moderate mysticism and does not abort the duty and attempt from the shoulder of wayfarer for ever.

Background: Stigma can undermine social cohesion, increase the risk of social isolation, and marginalize key groups, preventing individuals from seeking urgent health care and discouraging them from engaging in health-promoting behaviors. Assessing stigma is crucial in providing targeted, supportive interventions and measuring changes in public beliefs and attitudes. In Iran, there is no existing scale to measure the stigma surrounding suicide, and the absence of a reliable and valid tool is notable. The Stigma of Suicide Attempt (STOSA) Scale offers a tool for measuring stigma related to suicide attempts in the general population, psychiatric patients, and those who have attempted suicide. Objectives: The aim of this study was to examine the psychometric properties of the Persian version of the STOSA Scale. Methods: The statistical population of this study consisted of all students from Ahvaz University of Medical Sciences during the 2021 - 2022 academic year. From this population, 291 individuals were selected through convenience sampling and completed the STOSA Scale, the Self-Compassion Scale-Short form, the other as Shamer Scale-2, and the Stigma of Suicide Scale (SOSS). Internal consistency was used to assess the reliability of the STOSA scale, while convergent validity, divergent validity, and confirmatory factor analysis (CFA) were employed to measure its validity. Data were analyzed using SPSS version 25 and LISREL 8.80. Results: The CFA results supported the two-factor structure of the STOSA Scale, indicating a good fit. The STOSA Scale showed a positive and significant correlation with the Suicide Stigma Scale and a negative and significant correlation with self-compassion. Additionally, it demonstrated a positive but non-significant correlation with external shame. Cronbach's alpha coefficient for the overall scale and the subscales of caring attitudes, respectful and supportive attitudes, and stigmatizing beliefs and attitudes were 0.81, 0.77, and 0.63, respectively. A significant difference in suicide stigma was found between men and women, with men exhibiting higher levels of stigma than women (P < 0.05). Conclusion: The findings support the construct validity, convergent validity, divergent validity, and reliability of the STOSA Scale. This psychometric study adds to the cross-cultural literature on the STOSA Scale, establishing it as a suitable tool for both research and clinical practice.

Zolpidem is a popular drug indicated for the short-term treatment of insomnia. Side effects are not uncommon with zolpidem. Herein we describe an Iranian 27-year-old man with no known mood disorder or neuropsychological disease who attempted suicide upon taking zolpidem. There are two interesting facts about this case: Firstly, the patient had not history of suicide attempt or thinking. Secondly, this case had experienced suicide ideation after taking 20 mg of zolpidem, suggesting a possible correlation between zolpidem psychological effects and dangerous psychological behaviors.

The rise of the Mongols in the east and perpetuation of the crusade in the west of the crusade in the west of the Islamic word prepared the ground for the activity of religious minorities. Christians as a significant minority in the geographical territory of Iran and their ties with the territories of Armenia and Georgia drew special importance. To study the relations between the Christians and Ilkhanids on the one hand, and the policies of the governments of Georgia and Armenia on the importance of the Christian minority in the Iranian history of the Mongol era. The present article analyzes the relations between IIkhanids and Christians (from Holakou up to the beginning of Ghazan era) and reviews the religious policies of Ilkhanids towards minorities; thus, showing that Holakou had more friendly relations with Christians and took advantage of them to proceed with his purposes, while other Ilkhanids also considered Christians when they wanted to establish relations with outside Iran based on their potentials.

Many countries have set programs for suicide prevention. Knowledge about behavioral patterns of suicidal persons before suicide attempt is needed for suicide prevention programs. Many studies have shown that suicide attempters had contacts with physicians before suicide attempt. Thus it is suggested that general practitioners and other specialists play a key role in suicide programs. The aim of this study was to survey contact with physicians before suicide attempt in suicide attempters in Razi hospital in Rasht.Methods: This cross-sectional study was performed on 206 suicide attempters. Clinical interviews with suicide attempters who were selected by convenience sampling were performed by two trained general practitioners. Chi-square test was used for analysis of data.Results: 94 (45.7%) of suicide attempters contacted with physicians during the month prior to suicide attempt. 65 (31.6%) of them contacted general practitioners or specialists (except psychiatrists). 29 (14.1%) of them contacted psychiatrists. General practitioners (39.4%), psychiatrists (30.8 %), internists (8.5%) and neurologists (8.5%) had the most contacts. Significant statistical relationships were found between contact with health care system and sex (p=0.012), educational status (p=0.018), type of chronic disease (p=0.001), and history of admission in non-psychiatric hospitals (p=0.001). Also, significant relationships were found between contact with mental health system and age (p=0.017), number of previous suicide attempts (p<0.0001), history of admission in psychiatric hospital (p=0.002) and type of chronic disease (p=0.015).Conclusion: Among suicide attempters, contact with physicians was seen with high frequency and had significant statistical relationship with some risk factors. It is suggested that involvement of all physicians is necessary in suicide prevention programs and more works are needed to determine risk factors and persons with greater risk for suicide.

Absolute constitutionalists are thinkers who, on the one hand, rely on the importance of adhering to democracy, human rights and the rule of law in good governance and want to form a government based on these characteristics, and on the other hand, reject mashruteh government (religious government), and believe this kind of government is in serious incompatibility with these characteristics. Absolute non-religious constitutionalists fundamentally do not believe in religion and consequently religious government, and absolute religious constitutionalists consider the special function of religion to be the training of the transcendent man and the awakening of his rational nature rather than giving directions for the formation of a special social, political system different from what the intellect of ordinary human beings finds in every age. In this study, we have tried to examine the views of some absolute Muslim constitutionalists on the relationship between constitutional government and sharia, and briefly evaluate the strength of their arguments and the consistency of their claims. Mahdi Bazargan, Yousefi Eshkevari, Mahdi Haeri Yazdi, Mohammad Mojtahed Shabestari, Hossein Bashirieh, Mohammad Abedaljaberi, Ali Abdolraziq and Mohammad Saeed Ashmavi are the thinkers whose views have been addressed in this study. An examination of the views of these thinkers shows that religious intellectuals still have a long way to go to prove a convincing and plausible non-political interpretation of Islam. It seems that if a non-political interpretation of Islam is fundamentally possible, it is not justifiably possible simply for reasons of the nature of what these thinkers have presented.