The sacred and philosophical aspects of Imam Hossein mourning have sometimes caused the forgetting of identity-making and effective roles in the relations of daily life. Due to this lack of attention to the earthly valuable dimensions such as Ashura and mourning for Imam Hossein, the Iranian-Islamic lifestyle has increasingly met its diverse needs with improved imported resources. However, traditions and rituals have semantic and inspiring aspects to feed lifestyles. Accordingly, the main question will be what objective and practical capacities are there in the mourning of Imam Hussein-as a human process-to lay the groundwork for the Iranian-Islamic lifestyle? This study aims to use the logic of objective and practical relationships within mourning, to introduce some relationships that make up a comprehensive lifestyle and outside the limits of a religious ritual. In this paper, the method of understanding phenomena will be based on phenomenological forms that follow the description of mourning phenomena based on the needs, experiences, and influences of the Shiite Muslim identifier in everyday life. Therefore, the form of phenomenology will be a personal matter and does not follow the transcendental pattern. In addition, the lived experiences and objective observations of the authors of the mourning ceremonies of Imam Hussein and the reflections of mourning in the narration of some written sources have also been considered. One of the results of this study will be the compilation of a list of consistent and positive propositions for an objective lifestyle and the construction of new relationships in everyday life.

Habibolah Chaichian, known as "Hassan" is one of the most sincere poets writing on the Innocent Imams and the theme of Ashura. His collection of poems, "O Tears, Shed" is in connection with praise and elegies of Ahl-al-Bayt. Themes of his poems consist of the movement of Imam Hossein, his leaving Medina, Imam's companions, Hossein as today’ s leader and the martyr of the past, Imam’ s family, freedom, not succumbing to the tyrants, and requiem for the tragedy of Imam Hossein. Mahyar Deilami was an Iranian poet and scientist who wrote Arabic poetry during the 5th century Hijri. He did not talk about the tragedy that occurred to the Shia in Karbala. However, he explicitly states the important function of the violation of Imam Ali’ s right to the state in leading to the incident of Karbala. This study compares and contrasts the elegies of the two poets regarding subject matter, thought, and images to analyze the manifestation of Imam Hossein’ s movement in the poetry of Hassan and Mahyar.

Purpose: The purpose of this article is to prove that the palm as a sacrificial Lord symbol has been used in real and symbolic ways in the mourning rituals of Imam Hussein (pbuh) in the palm-growing areas of Fars, especially in Jahrom city.Research method: The method of conducting this research is descriptive-analytical and field observations.Research findings: According to the findings, mourning rituals are one of the oldest rituals in human history. A look at the origin of these customs shows that the public and famous mourning rituals have originated and continued from the origin of birth and resurrection myths. In mythology, a God of plants is sacrificed so that its blood is a guarantee of life and a blessing, and the result of this God sacrifice or self-sacrifice is, in a way, a repetition of the act of cosmology and the creation and evolution of the worlds. Iranians have touched the spirit of Ashura event and these visions have re-created old patterns in their historical mind to see this event as an eternal and eternal event in addition to an incident in history. In Iranian culture, the figure of the palm tree is likened to the human figure, and on the other hand, it is a symbol of the Mesopotamian Martyr God, Dumuzi. The blood of Imam Hossein(pbh), like Siavash and other heroes who were killed in a cowardly and oppressive manner, blesses other uprisings, therefore, in the minds and rituals of Iran, the palm tree, which is a symbol of divine sacrifice and is used in mythological mourning, is also a symbol of Imam Hossein's martyrdom, becomes a victim. The sample studied in this research is Jahorm city, one of the ancient and palm-growing cities of Fars and southern Iran, whose date quality is also defined in ancient written sources. So much so that the tourists in the Safavid period called this city the palm forest and talked a lot about the quality of the palm trees, its shape and dates. However, in the research conducted about the palm, the mythological roots and traditions related to this tree in Fars or Jahrom are not mentioned.Research: Based on the obtained results, the mourning palm is both an allegory of Imam Hussein(pbuh) and a symbol of a sacred object, that is, the coffin of the martyrs, in Muharram mourning rituals in Fars. This ceremony, like many religious mourning ceremonies, is both a kind of declaration of mourning and mourning following the martyrdom of Imam Hussein (pbuh) and companionship and support, as well as a kind of eternal recognition of Imam Hussein (pbuh) and his resurrection. Ways such as: Mourning palm, coffin and kettle, etc. are symbolic forms of the Muharram mourning ritual in Jahrom, in all of which there has been a palm from the past until now. In some cases, these traditions are consistent with the traditions of other regions of southern Persia, such as Lar, Lamard, Khavaran, etc., which grow palm trees. Palm products such as dates, halwa, sweet breads, etc. are used symbolically in the mourning ceremony of Imam Hussein (pbuh) in Fars and Jahrom for the happiness of the souls of the departed, which are also rooted in mythology.

Siavash's mourning and its associated rituals is one of the most important stories of mourning in mythology of Iran. The adventure's of Siavash has been mentioned in many classic Iranian texts and also an important part of Shahnameh is dedicated to it. Traces of many ancient rituals can be identified in Siavash's mourning. By investigating the mourning of Siavash and comparing it to the narration of Imam Hossein’ s Ta'zieh, this study tries to answer the questions of why and how in Iranian mythological thinking a mundane character has transformed into a heavenly and spiritual one and this transformation is being repeated in mourning rituals. In the absence of sufficient historical resources and archives on Iranian culture and arts, one of the most important ways to review the myths and rituals is using visual resources. For this purpose, in this article, in addition to using Shahnameh and other historical texts, we have also used the images of mourning obtained from Central Asia and have compared them to a painting of the Iranian modern painter Hossein Zendehroodi. The main concern of this research is pursuing the consistency of the myth of Siavash and its ritual signs with the symbols in the mourning ceremonies of Imam Hossein and the reason of this continuity and unity of ritual signs in these two different ceremonies. In order to do so, we try to identify the similarities between the mourning rituals of Imam Hossein and Siavash mourning in a painting of Zendehroodi through comparing it with images obtained from Central Asia. According to the findings, although it seems that Zendehroodi’ s work which portrays all scenes of mourning for Imam Hossein, depicts the martyrdom of Imam Hossein, in fact it represents an eternal pattern namely death and martyrdom which itself is the repetition of rituals and their associated ceremonies of ancient history. Moreover, there are many similarities, including black color, black horses, crying over the hero's body, between the visual depictions of these mournings. This has been studied using written and visual resources and prioritizing a kind of visual-iconographic reading. Descriptive-analytic method is used in this study.

Anyone who studies elegies about Imam Hossein (AS)) in Poems would find themes which narrate great events at the same time show the extent that poets are affected by events of Karbala. The achievements of present study, that has studied the elegy of Imam Hossein (AS) in poems attributed to Imam Sajjad (AS) using a descriptive-analytic approach, suggest that in these verses in addition to themes like evoking a spirit of repentance among people or encouraging them to revolt against Umayyad corrupted rulers; some of that period’s features such as Umayyad rulersinjustice and innocence of Prophet (A)'s family and also ignorance and stupidity of people because of excess of common wealth and concern about material world is reflected.

Ashura was a very important event that occurred shortly after the prophet's life and became a symbol of epic and courage in the shiite school. According to the importance of this great movement in the history of Islam and shi'ism, enclose it in a heroic, uprising and emotional and paying to the different aspect of this great movement, is the massive mission in he way of the spirit of the Ashura's school in the body of history. Therefore, current study is a qualitative study, by using text commentary and analysis of speech, by studying the life of Imam hossein (PBUH) to explain the educational goals of this great movement in Ashura and achieved tis results: reform and development of individuals and society reform including the Imam hossein's (PBUH) educational goals in Ashura that underlying next target means pure life and these objectives as intermediate objectives fore realized final goal means that worship the God.

Background: Complex partial seizure is the most frequent type of epilepsy. Its symptoms and signs resembled psychiatric disorders. The present study was conducted over the patients hospitalized in Imam Hossein hospital since 1992 till 1999, to determine the symptomatology of complex partial seizure. Materials and methods: In this existing data type study, all the patients who had the diagnosis of complex partial seiztire were selected, then, initial data including sex, age, type and category of psychiatric symptoms were recorded. Results: 34 patients including 13 males and 21 females, aged 17-55 years, were studied. Cognitive disorders (85.3%) were the most frequent, whereas, vegetative disorders (64.7%) were the least frequent disorders. Aggression (70.5%), paranoid (64.7%) and hearing hallucination (64.7%) were the most common symptoms. Conclusion: Regarding the similarity of complex partial seizure symptoms and other psychiatric disorders, further studies, for precise recognition of these disorders, are highly recommended.

Background: Child abuse is a phenomenon that confronts the child, family, and society with irretrievable physical and mental injuries, and its negative effects continue until adulthood.Objectives: The present study was conducted to identify and evaluate cases of abused children at a medical center.Patients and Methods: This is a descriptive-analytic study. The subjects were all children and adolescents who were referred to Imam Hussein hospital within 6 months due to physical or psychiatric reasons and were diagnosed with child abuse and neglect by a child and adolescent psychiatrist. The number of these children was 73. Children and their parents were assessed by schedule for affective disorders and schizophrenia (SADS), Kiddie-SADS, and child abuse and demographic questionnaires. The statistical methods of mean and standard deviation were used to analyze the data.Results: 56 cases (76%) were physically abused, 53 cases (72.6%) were emotionally abused, and 3 cases (12.3%) were neglected. The most common psychiatric disorder in abused children was ADHD (65.8%). The next most common were oppositional defiant disorder, obsessive compulsive disorder, general anxiety disorder, and enuresis. About 80% of the abused children had at least one psychiatric disorder. The most common psychiatric disorders in mothers were general anxiety disorder (34.8%) and depression (33.3%), and in fathers, it was substance abuse (19.7%).Conclusions: Child abuse is a common phenomenon that relates to psychiatric disorders in the abused child or abuser parents. It seems that on-time identification and appropriate interventions can prevent further negative consequences for the child, family, and society.

Article abstract:Introduction: Hospitals due to their huge range of activities generate vast amount of wastewater which because of its great pollution must be purified via appropriate procedures. Imam Hossein Hospital also has an extended aeration wastewater treatment plant. This investigation was done to determine the efficacy of this plant and the possibility of reusing the resulting effluent for green space irrigation or discharging it in the environment of the present study. Methods: This cross-sectional study was done upon Imam Hossein hospital wastewater treatment plant for 8 months from April to November 2008. In the study the parameters of COD BOD5 TSS pH Total and fecal coliform in the incoming and outgoing wastewater were determined through standard methods and were compared with standard values for green space irrigation set by the Environment Protection Organization through t-test. Results: Results show that the mean values of pH TSS COD BOD5 and the geometric means of total and fecal coliforms MPN/100ml in the effluent were: 6.95 179mg/lit 145 mg/lit 298mg/lit and 2.8×104 and 1.54×104 respectively. Removal percentages for TSS COD BOD5 Total and fecal coli forms were 46.11 30.1 39.99 99.37 and 99.39 respectively that show significant differences between these measurements and their standard values for green space irrigation set by the Environment Protection Organization.

Investigating the texts of the ancient works provides the possibility for a scientific review of the evolution of historiography in different fields and it gives a basis for identifying some of the content differences in the texts. Abu Mikhnaf's reliance on the details and conversations in the compilation of Maqtal al-Hossein, as well as the proximity of his life to the event of Karbala, provides us with a rare collection of Imam's activities at various stages of the formation of the Karbala event. Accordingly, this study seeks to answer this question: what were the characteristics of the educational aspect of Imam Hossein's school from the beginning of his movement from Medina to Karbala to the time of his martyrdom. The results of this descriptive-analytic study indicate that informing the people was the main characteristic of Imam Hossein's school in the course of his movement. Imam focused on two issues: expressing the characteristics of the leader of the Muslims and declaring the lack of legitimacy of the government.