Background and Purpose: Medical ethics is a field focused on studying the code of conduct and principles that healthcare practitioners are required to adhere to. The progress of medical knowledge and new methods of biological research have created various ethical conflicts, which necessitate the need to pay attention to medical ethics. Medical ethics in Iran and Islamic civilization have a long history. In the era of Islamic civilization, Rhazes and Qutb al-Din Shirazi, two of the greatest scientists of the Islamic world, pointed out important issues about medical ethics. The purpose of this research is to examine the basics of Rhazes and Qutb al-Din Shirazi's medical ethics. Materials and Methods: This study was conducted based on a descriptive-analytical approach using library research to collect information from historical sources and texts. Results: In general, Rhazes was known for being a rationalist and Qutb al-Din Shirazi for being a Shariatist and having a God-oriented manner. The results show that Rhazes has paid attention to the topics of physician-patient communication, physician's scientific and practical competence, physician's confidentiality, and patient's beliefs. Qutb al-Din Shirazi has stated the moral requirements of a physician in ten principles. Conclusion: In general, the examination of the views of Rhazes and Qutb al-Din Shirazi in the field of medical ethics from the perspective of traditional Iranian medicine shows that both Rhazes and Qutb al-Din Shirazi, similar to many doctors bound by ethical principles in the relationship between doctor and patient, consider compliance with ethical principles as a professional requirement. They have paid attention to the issue of medical ethics in various areas, such as behavioral qualifications and specialized treatment issues

One of the most effective ways to measure the value of a scientific work is to evaluate the impact of subsequent works. This influence can be traced both to the personality of the author and to the content of the author. Nahj al-Balaji is an ancient and methodical commentary by Nahj al-Balagha, written by Qutb al-Din Ravandi and is one of the most important accounts of Nahj al-Balagha. A study of the work written after this explanation makes it clear that the scholarly position of the author and author had a great influence on the later exponents of Nahj al-Balagha. Among the recent studies in which this influence has had a high frequency is the intrusion of Nahj al-Balagha's description of Habibollah Khoi and the Bahaj al-Sabbagha's description of Nahj al-Balagha's Muhammad Taqi Shushtari, which also influenced his scholarly content and method. This influence has been echoed in two ways by the endorsement of Ravandi's views and his criticism of these two commentaries, and has appeared in a wide range of subjects such as literary, historical, and analytical. The main causes of Khoi and Shooshtar's critical approach to Ravandi are to gain a proper understanding and real meaning of the Imam's words.

Khawaja Qutbuddin Bakhtiar Kaki is one of the great theosophists of the Chishti way in India. He left 214 ghazals reflecting his fascination and frenzy. All biographers know his practice of way to be abandonment and abstraction. Doom and elimination of appointment from the seeker identity and removal of multiplicities from the outside world are of particular important in his opinion. Aspirant finds his existential appointments in absolute existence by passing consequences in a voluntary amortization and attains doom. From his viewpoint, doom is the doorway of entrance to love court. Love is an eternal pact and gift that flows in all aspects on the public grace basis and is procreator of existence. The aim of present study is to understand, in an analytic-descriptive approach, that what his definition of doom is, by using his complete works. And what steps should pass a seeker in order to attain this status? What are the places of mortification and privacy in his thought? What is his opinion about love, its relation with doom, and its flow in fixed superstructure? And what is his opinion about virtual love?

So far, the thoughts of Imam Ali (PBUH) have been studied from various angles, but less attention has been paid to its reflection in the thought of Shiite scholars. One of the Shiite scholars is Sayyid Qutbuddin Neyrizi (deceased 1173 AH). Seyyed Qutbuddin Neyrizi is one of the Shiite scholars of the Safavid era who bestowed a significant role in the evolution of the Shiite political discourse of his time. Although his religious epistemology has been studied by scholars, his political thought has so far been neglected. The present study is a descriptive and analytical method based on library resource data and field observations. In this research, based on the research method of Thomas Arthur Springs, the most imperative influential Alavi components in the political thought of Seyyed Qutbuddin Neyrizi have been analyzed and compared with the religious themes of the inscriptions of the tomb of Seyyed Ahmad Neyrizi. The results of the research indicate that Seyyed Qutbuddin Neyrizi, following Imam Ali (PBUH) and consequently the original Alavi components such as Nahj al-Balaghah and its subsets such as rationalism and authoritarianism, attempted to build his own political thought, thus critique of cortical scholars, critique of Safavid rule, attention to the importance and position of the people in the administration of society and the election of the sultan, the most important explanatory (situational) implications and emphasis on responsible action against welfare isolation and demanding the implementation of the political pledge were all among the most important implications and normative elements and political guarantees of the opinions of Seyyed Qutbuddin Neyrizi, which are equal to the contents of the inscriptions on the tomb of Seyyed Ahmad Neyrizi. Research aims: Understanding the value of Alavi components in the political thought of Seyyed Qutbuddin Neyrizi. Comparing the political ideas of Seyyed Qutbuddin Neyrizi with the inscriptions on the tomb of Seyyed Ahmad Neyrizi. Research questions: What effect did the Alavi components have on the political thought of Seyyed Qutbuddin Neyrizi? What are the similarities between the inscriptions on the tomb of Seyyed Ahmad Neyrizi and the Alavi thoughts of Seyyed Qutbuddin Neyrizi?

The new English translation of Nahj al-Balagha, undertaken by Dr. Tahera Qutbuddin, a renowned scholar of Arabic rhetoric and former professor at the University of Chicago, currently a professor at the University of Oxford, was published by Brill in 2024. The book is titled Nahj al-Balagha: Wisdom and Eloquence of Ali. Dr. Qutbuddin’s critical edition and research are based on the earliest manuscript versions from the 5th century (11th century CE), with facing-page translations. This provides readers with a solid version of this valuable text. While acknowledging and respecting the efforts and scholarly contributions of Professor Qutbuddin, this article briefly examines certain sentences, equivalencies, and vocabulary choices in the translation that could be revised for greater accuracy. The critiques are divided into three sections: ambiguities, omissions, and suggestions for improvement in translation.

One of the most effective ways to measure the value of a scientific work is to examine the impact of its late effects. This impact can be traced both to the author's character and to the content of the compilation. Mukhaj al-Baraa Phay Description of Nahj al-Balaghah The work of Qutb al-Din Rawandi is an old and systematic description of the Nahj al-Balaghah. The study of the aftermath of this narrative makes it clear that the author's and author's scientific position has had a great influence on the late writers of Nahj al-Balaghah. One of the reasons that this influence has been high is the description of Nahj al-Balaghah Ibn Abi al-Haid Mu'tazilian, influenced by the scientific character of Qutbuddin Ravandi, also influenced his narrative methodology and content. This influence has been reflected in two types of confirmation of Ravandi's opinions and critique of his views in the description of Ibn Abi al-Haidat, and appeared more in the field of literary, historical and analytical subjects. The main areas of Sharif Motazali's critical approach were the morality of critique in his age, his religion and his verbal beliefs, as well as his scientific expertise and abilities.

Any unwanted and disturbing sound is considered noise pollution Noise pollution is the result of the increase of industries and motor vehicles, and the excessive growth of the population, etc. and it usually disrupts urban activities and functions.The purpose of this research is to stratify and investigate the effectiveness of hospitals in Shiraz city from noise pollution around them.The current research is based on library studies and field surveys in terms of its practical purpose and in terms of its descriptive-analytical nature and data collection method. In this regard, the impact of 8 categories of noise-producing uses of Shiraz city on 40 hospitals of this city was identified and investigated as sound-sensitive activity, and the final noise pollution map of Shiraz city was extracted through the colonial competition algorithm (minimum spanning tree MST) in Matlab 2016 software environment. became. To spatialize the studied indicators in the city of Shiraz, the method (Tracking Analyst Tools) was used in the process of network analysis (Network Analyst Tools) in the ArcGIS software environment. According to the findings of this study, Dena Hospital is the most polluted hospital in terms of noise, and Shahid Mozafari, Dr. Mir, Pars, Alavi, Kasra, Kowsar, Shahid Chamran, Shahid Rajaei, Qutbuddin, Ebne Sina, Shahid Dastgheyb ​​hospitals are in the next ranks. The results indicate that about 60% of the hospitals in Shiraz city are in the spectrum of pollution from moderate to very high pollution in terms of the impact of noise pollution.

BACKGROUND AND OBJECTIVES: Mir Abdul Wahed ibn Ibrahim ibn Qutbuddin ibn Mahro Belgrami is one of the most experienced and Sufi scholars in India whose mystical teacher is Chishti and the book "Sab’e Sanabel" is one of his works. The purpose of this article is to introduce, study and analyze the style of "Sabea Sanabel" manuscript. Correction of manuscripts and revival of these texts is one of the most important and fundamental fields of research in Persian language and literature. METHODOLOGY: This article has been done in a descriptive-analytical method by document and library methods. Also, while introducing the author, his works, intellectual and mystical foundations, the manuscript of "Sab’e Sanabel" has been introduced in detail and has been criticized in terms of style. FINDINGS: The author has been very much influenced by the Arabic language in composing this work. This is confirmed by the high frequency of Arabic words, Arabic, blue, and imitation of the context of the Arabic language in writing Persian sentences. Intellectually, the author has paid more attention to the customs, thoughts and intellectual foundations of the Chishti way than anything else. In terms of aesthetics and use of literary arrays, however, it has not been very successful and the frequency of arrays and rhetorical forms such as irony, simile, metaphor and all kinds of puns in this text is very low. CONCLUSION: Belgrami has shown interest in using the characteristics of the ancient language and many manifestations of the ancient Persian language can be seen in Sab’e Sanabel. On the other hand, the excessive mixing of the language of this work with the Arabic language sometimes makes it difficult to understand the text. Nevertheless, in some parts of the text, especially in the narration of anecdotes, the language has become simple. Except in the preface and a few cases in the original text, we do not encounter the richness of rhetorical industries in the prose of this work, Although there are about 600 bits in this work, this frequency sometimes causes confusion and scattering of thought and order and coherence of the content.

BACKGROUND AND OBJECTIVES: Mystical works are a suitable platform for creating meaning and spiritual interpretations. Favaed al-Salekin is a version written by "Baba Farid al-Din", one of the authors of the 6th and 7th centuries of the sub-continent. The subject of the edition is to mention the congregations of Sufi elders in general and to examine the congregations of Cheshtiyeh elders and Qutbuddin Bakhtiar Oshi, the elder and mentor of Baba Fariduddin Ganjshakar, in particular. In this research, the literary and content review of the version, its text, linguistic features and literary values ​​were considered. METHODOLOGY: Considering the availability of five copies of this work, the method of correction was considered based on the original version, in the version of the Majles library, and examining its differences with the modified version. In addition, the mystical, literary and stylistic content of the version was examined by the "content analysis" method. FINDINGS: The variety in the type of writing and prose of the book is also remarkable and worthy of attention, In this sense, in the opening part (especially the preface and introduction), he follows the style of the "Great Messenger", But the main text of the book has been led to exaggeration in many cases. The book"s prose follows the rules of the Arabic language, including the matching of adjectives and adverbs, the sequence of additions, the plural, the relative elimination of sentence components, the special use of verbs, the use of words and combinations in groups, and different meanings can be seen in most cases. CONCLUSION: This book is an example of an essay of the 6th and 7th century AH and an example of the prose of the Sufi councils of the Indian subcontinent, and it can be used and analyzed to compare different styles of Persian prose. The use of original verbal and spiritual techniques such as puns, puns, guarantees, similes, metaphors, similes, and guarantees are among the other features of Favaed al-Salekin. In this work, the use of hadiths is to the extent that if they are removed from the text, the sentences and their meanings will suffer.

The purpose of writing this article is to report the different aspects of plagiarism. This plagiarism happened in the sixth century (A. H. ) in the city of Torbat Jam in northeastern Iran. There, the successor and grandson of Sheikh Ahmad Jami, Qutb al-Din Muhammad Jami, stole two books from Rozbahan Baghli Shirazi (Rasala al-Quds and Ghalatat al-Salekin). Qutb al-Din Muhammad Jami was known among mystics and scholars of that time, and he was considered a mystical writer. Rozbahan lived before Qutbuddin. He is a great mystic. A mystic who has written more than fifty books. His books are taken all over Iran. It seems that Qutb al-Din was unaware of this issue. Qutb al-Din has included two books of Rozbahan in one volume and presented them to the audience under the name of Hadiqah al-Haqiyah. To start the work, it was necessary to determine who the books were written by. I have provided a lot of evidence to identify which author each book belongs to. In this article, I have determined with what tricks Qutb al-Din did this plagiarism. In order to hide his plagiarism, he asked the scholars of his time to confirm the authenticity of his writings. I have examined these confirmations from another point of view. I have also determined which manuscripts of Rozbahan's books he had access to. For this purpose, I have compared the manuscripts of the books. Qutb al-Din stole Rozbahan's books but did not agree with all his opinions. In the investigation of this plagiarism, I have examined the difference in the views of these two people. These differences can be called ideological differences. This article is done by descriptive analytical method. Examining and comparing Roozbahan's books with Qutb al-Din Muhammad's Hudiq al-Haqiq shows that he stole Rozbahan's Risal al-Quds and Ghalatat al-Salekin, with minor changes, and presented them in his own name. The concern of convincing the audience has caused Qutb al-Din to change some signs of dependency of Rozbahan's books and remove others in a process that we have called the process of personalization. The most important characteristics of personalization of the text are: removing Rozbahan's rejection, modifying some of his views, extensive quoting of poems attributed to Sheikh Jam's family, adding the text of Sheikh Jam's treatises and adding personal views, In addition, in order to stay away from the disciples' question, he has asked the elders approved by Sheikh Jam's family to confirm that the text of Hadiqa al-Haqiyah is in accordance with Mustafa's Shariah, But now we know that Qutb al-Din, in this way, sought to prove the dependence of this work on himself and remove the accusation of plagiarism. The issue of including the poems of Sheikh Jam and his family in Hadiqah is also one of the issues to consider. By comparing the poems in the treatises and Hadiqa, it became clear that Qutb al-Din did not follow the trust in attributing poems and attributed other people's poems to Sheikh Ahmad Jam. Based on this, the attribution of the poems to the narrators claimed by Qutb al-Din is seriously doubtful. Some changes applied in the course of this plagiarism have gone beyond a simple difference and can be called an ideological difference. Differences in topics such as al-Tabas, unity, hearing, the expression of mystical experiences and the issue of vision are among these ideological differences. The revelation of this plagirismalso helps to examine the etymology of Rozbahan treatises. In this way, by examining the degree of correspondence between the versions of Risal al-Quds and Ghalatat al-Salekin with Hadiqa al-Haqiqah, we can approach the original version of Rozbahan's treatises. In the review of the versions, it was found that version "A", which was written in 817-822 A. H., is the closest version to the versions of Hadiqa al-Haqiqah and the closest version to the version approved by Rozbahan.