Spiritual health, as one of the aspects of health, has recently been considered by Western researcher and led them to mention some definitions for it. Since the need for this dimension of health has been arisen from a secular society and secular society requirements are different with the real human needs to health, it seems that paying attention to "pure life" (Hayat Tayiba) mentioned in the Holy Quran is helpful to address the spiritual health. "Pure life", is a word in the Qoran which commentators have described it as a clean life. The "pure" word is applied in some places in the Quran."Taiba word: clean word" (Surah Ibrahim / 24), "the Taiba descendant: good offspring" (Surah Al ' Imran / 38), "city of: Clean City" (Surah Saba / 15), "Taiba ancestors: good fathers" (Surah Ibrahim / 24) and "Taiba (pure) life: clean life" (Surah an-Nahl / 97).The Quran, in Surah An- Nahl Verse No 97, says: (Whoever does righteousness, whether male or female, while he is a believer - We will surely cause him to live a good life).According to this verse, two types of life can be considered for human including the material life (natural) and human life (pure life). The features of natural life are eating, drinking, sleeping, desorption and absorption, reproduction and overall attention to the instincts and satisfy them. In this kind of life, there is no respect to human values. In contrast to this life, Quran refers to pure life. Perhaps this pure life is interpreted as a reasonable life. Allameh Jafari (RH) believes that the feature of this life is transition from natural to pure life and in this way, all internal capacities which God endowed human beings, are manifested so that at some points, man finds the merits as a caliph of God on earth. Obviously, who have a heart and mental health can reach several stages of humanity and from the perspective of Islam, it is interpreted spiritual health.It seems an appropriate definition of the spiritual health and its features can be achieved with understanding of reasonable life. This definition of life defines the spiritual aspects of health and simultaneously covers human natural health.

Basic life support (BLS) following by Advanced cardiac life support (ACLS) is intended to rescue the patients with acute circulatory or respiratory failure or both. The most important determinant of short and long-term neurologically intact survival is the interval from the onset of the cardiac or respiratory onset to restoration of effective spontaneous functions of these vital activities.It is commonly accepted that every physician, regardless of specialty, should be able to  perform CPR. It must be also emphasized that CPR, almost invariably, necessitates a rapid interventional follow-care with ACLS procedure.Without well-performed basic life support, advanced cardiac life support is of no remark-: able benefit, BLS and ACLS are processes that must be performed step by step and with respect to the patient's condition.

Nowadays, the fundamental role of having a purpose for life in physical and mental health has been confirmed. According to victor frankl, presence of a purpose in life gives life a meaning and increases resilience against pains and traumas. The importance of the purpose in life construct reveals the need for a reliable and valid tool to measure it. Crumbaugh and Maholick's purpose in life questionnaire is the first and one of the most applied tools for the assessment of life's purposefulness. The aim of this research is to determine the factor structure of purpose in life questionnaire. The questionnaire was administered on 206 students who were selected through random stratified sampling at Ferdowsi University of Mashhad. Exploratory factor analysis showed that there are two factors "comprehension" and "purpose" and this finding were confirmed by confirmatory factor analysis. Altogether results of this research showed factor validity of the purpose in life questionnaire with a two factor pattern

SUBJECT & OBJECTIVES: Moral realism means that moral values are real regardless of feelings and emotions, collective agreement, and the orders of anyone. This article aims to explain the relationship between Mulla Ṣadrā's viewpoint and moral realism, as well as the influence of his thoughts on our lives.   METHOD & FINDING: The research benefitted from an analytical-descriptive method. At first, by referring to all the works of Mulla Ṣadrā, his moral ontological foundations were deduced, and based on his statements and foundations, it was analyzed in an integrated manner and finally, its effect on pure life has been explained. We have concluded that based on Mulla Ṣadrā's idea, he is a realist. We can enumerate the following shreds of evidence to prove this claim: 1) The reality of the moral criterion, 2) The criticism of divine command theory, 3) The real basis of moral judgments, 4) The consequences of moral judgments, and 5) The manifestation of inner attributes. Additionally, we have demonstrated that action based on the realistic foundations of Mulla Ṣadrā will direct life towards a divine life with true happiness and will suggest a different way of life.CONCLUSION: Action based on the realistic principles of Mulla Ṣadrā will guide life towards a divine life with true happiness and will suggest a different way of life.

Human's moral responsibility can be depicted towards God, self, others and the environment. The desirable life of every human being in the various dimensions mentioned above will definitely be affected by the level of his awareness and adherence to his moral responsibility. This article tries to explain a part of this broad topic in the form of religious boundaries of moral responsibility and its impact on Pure Life. To explore the intricate relationship between moral responsibility and 'Pure Life' within Islamic teachings, this study employs a qualitative analysis of historical texts, contemporary scholarly interpretations, and theological discourses. The analysis is structured to identify core themes, delineate ethical boundaries, and elucidate the impact of these boundaries on personal and societal well-being. In this article, the most important boundaries of human moral responsibility and its impact on pure life have been explained through literature review of religious texts and scholarly articles. From the collection of documents and evidences, it has been concluded that the influencing factors in human moral responsibility are not outside the three factors related to the action, the effects of the action, and the moral agent. Among the factors mentioned, the factors related to the moral agent are more important in order to have a greater impact on Pure Life, and among the factors related to the moral agent, the factors related to maturity, power, knowledge, social status, and repetition of the bad act are more prominent in islamic teachings.

Life style represents the emergence of a new analytical paradigm in the field of social sciences. Mankind›s different life styles have come from various beliefs, thoughts, principles, assumptions, viewpoints related to human being, existence, goals, life, values, and human beings› behavioral patterns. The question is what the important anthropological principles are to achieve a faithful and pure life style from view of Koran. In this research, the anthropological principles of life style in Koranic texts are discussed by documentary and analytical-descriptive methods. Investigating the most effective anthropological principles of life style from view of Koran first determines the general framework and standards of faithful life style and then, in the higher stage, of pure life style. That also differentiates this kind of life style from other life styles existed around the modern world. This study achieved a kind of worldview during perusing the anthropological principles that knows human beings as supernatural creatures with spiritual needs, divine identity, and eternal life. Therefore, human beings› behavioral patterns and attitudes are supernatural and eternal and differently appear on the basis of monotheism.

SUBJECT AND OBJECTIVES: As Muslims, we find inner peace in the remembrance of our Creator ” Zikr” . People search for peace in many things; Some of them try to find calmness and serenity in reading books. Whether it’ s non-fiction, fiction, or the many genres available, they seek peace in reading them. Perhaps it is a book on crime investigation, or mysterious and fantasy worlds. We must remind ourselves that reading the Quran and traditions and Bible proves for us that the key for the world peace and any external and real peace is the inner peace. METHOD AND FINDING: Those who want to be peace makers and peace keepers should be able first to make peace within themselves and with themselves then they are able to be activists in the field of peace. Our religious leaders and saints were real peace makers and peace keepers because they had merely this capacity. When we read about life of our Prophet and the household we find that all of them were prominent peace makers. CONCLUSION: Examples mentioned in this research are the glorious messenger of God Muhammad and Imam Ali and Imam Hassan and Imam Hussein and Imam Mahdi and Bible. Also some verses of Holy Quran and traditions are surveyed here and also some opinions of modern and contemporary Psychologists are cited for more certainty.

SUBJECT & OBJECTIVES:   This research article investigates the development of ‘Aql (intellect) from a Quranic perspective and its significant role in achieving a “PURE LIFE”. The objective is to differentiate the Quranic concept of intellect from conventional ideas of intelligence and to propose a practical, holistic framework for intellectual growth grounded in Quranic teachings. The study aims to show how cultivating intellect, as emphasized in the Quran, leads to individual and societal prosperity in this world and the hereafter.METHOD & FINDING:   Using qualitative content analysis, the study focuses on Quranic verses containing the Arabic root ‘Aql [‘-q-l]. Through thematic coding and interpretive analysis, a Quranic model of intellectual development is extracted, highlighting stages such as Tafakkur (thinking), Ta‘aqqul (pondering), Ḍhikr (remembrance of the Almighty), Shukr (gratitude), culminating in divine Hidāyat (guidance). The findings indicate that the Quranic framework is inherently holistic, integrating cognitive, and has ethical, and spiritual dimensions. This model enriches reasoning and decision-making while fostering virtues and social responsibility, thus facilitating a pure and balanced life.CONCLUSION:   The research concludes that ‘Aql (intellect) is a divinely bestowed faculty, one of Allah’s noblest gifts to humanity, serving as the foundation for understanding, discernment, and ethical living. Unlike mere intelligence, intellect integrates rational, moral, and spiritual aspects, enabling humans to distinguish between Ḥaqq (truth) and Bāṭil (falsehood). This discernment guides ethical conduct, protecting individuals and societies from moral decline. When aligned with divine guidance, intellect leads to a PURE LIFE marked by inner peace, contentment, and righteous action, culminating in true felicity and success in both this world and the hereafter.

One of the important objectives that Islam has been seeking is the realization of progress and excellence for the human being. In the view of this divine religion nobility goes along with cultural development and human being’s attaining a pure life has been introduced as the desired in the path to cultural progress. Accordingly, all commands of the religion of Islam, in the form of jurisprudence, are in line with the realization of a pure life. As a part of Islamic jurisprudence, family jurisprudence also pursues the same goal and organizes family practical law as the most important provision of human evolution and advancement and the most fundamental context for the human being to attain a pure life. In a general view, all legislation in family jurisprudence is a purposeful system in order to realize a pure life. However the main query of this paper this is: how do the requirements of family law to pave the way for a pure life for the human being? This paper attempts to address this issue by using the Descriptive-Analytical Method and library resources.Accordingly, from an Islamic point of view, it deals with the concept of the "pure life". Then it explains the relationship of family law with a pure life and finally, it examines some of the practical laws of the domain of the family from two aspects: underlying practical laws and practical laws that remove barriers in order to realize a “pure life”.