The world has always been subject to a destructive evil, and every human being has experienced suffering in some way in his/her life. Therefore, if we do not look at evil with the connivance, we can find that the study of human suffering can constitute a part of the human's answers about evil. By propounding affliction, Simon Weil not only tries to answer some questions about evil, but also introduces the human to his other dimensions through affliction, as she introduces it as a step towards self-knowledge. For the self-alienated human of the modern world, the answer to causes of affliction is a liberating gift due to his return to his true self, because what truly liberates the human is the understanding of truth, and affliction helps him to achieve it. Therefore, in this article, the issue of affliction in the thought of this French scholar is examined in a descriptive-analytical manner by referring to Simone Weil's main works and those of her commentators.

Osteoarthritis is one of the most prevalent joint illnesses in old-aged people and often results inability. The illness is a combination of joint destruction and corrosion. Current study was carried out in order to investigate life style relationship with affliction to osteoarthritis. In this case-control study, 220 subjects were selected from referent patients to Tehran’s Medical Universities Hospitals by simple random sampling method and were divided into two 110 subjects of case (experimental) and control groups. Data including demographic information, job history and life style (nutrition patterns and manners, physical activities, smoking and alcohol behaviors) collected via implementing questionnaires and interviews with the patients. Chi-square (K-2) and Mann-Whitney U statistical tests were applied to analyze data. Age Mean in both groups was 60 years and 59.1% of the subjects were women. In case group, 40% had ages between 25 and 29 years and 86.55% of them never used hormones after menopause. 23.63% of the referents in case group, were housewife and 64.5% of them had frequent stairs climbing, also 63.6% had picked up heavy objects and 65.5% had the manner of sitting in the form of cross-legged. In terms of nutrition and feeding manners, no significant differences were observed in both case and control groups (P<0.005). In terms of physical activities, most of people in case group had heavy physical activities in the past and hadn’t have walking or physical exercises, 30% of the case group had smoking manners (p<0.001). The established research showed that inappropriate life style is so effective in affliction to osteoarthritis in old-aged people that could be prevented somehow by life style modification.

Introduction: Emotional divorce is the most important cause of family hopelessness and can cause a family emotional split. The purpose of this study was to develop a causal model of the tendency for emotional divorce based on self-differentiation through marital attachment mediation Methods: This study is a descriptive-correlational one with regard to its purpose and its implementation. The statistical population of this study included all couples who referred to welfare counseling center of Qasrshirin city. Among them, 100 were selected using multistage random sampling method. Data were then collected using Gutman's Emotional Divorce Questionnaire (1999), DSI-SF SelfDiversity (2011), and Paines' Marital Dissatisfaction Questionnaire (1996). Findings: The results of data analysis using Pearson correlation and structural equation tests showed that there was a significant relationship between tendency to divorce based on selfdifferentiation and mediation of marital burnout. The findings showed that marital attachment mediates the relationship between the tendency to emotional divorce and its differentiation. Conclusion: Marital attachment is one of the important factors affecting the level of mental health promotion and identifying the factors along with proper planning can lead to decrease in emotional divorce and increase self-differentiation.

Background: Kawasaki syndrome is considered as the leading cause of cardiovascular disease among children. The aim of the present study was to determine the prevalence of cardiovascular complications among Kawasaki patients of Yazd province. Materials and Methods: In this cross-sectional study, the medical documents of all patients (no = 48) referring to Yazd hospitals with a diagnosis of Kawasaki syndrome (during the march 1996 – march 2006) were reviewed and the related demographic, clinical, paraclinical, echocardiographical and therapeutical data were collected through the questionnaire. The obtained data were analyzed using the Chi–square and t-test statistical tools.Results: Nineteen (39.5%) out of the 48 Kawasaki diagnosed patients had cardiovascular affliction (male 63.2%). All Cardiovascular afflicted patients had coronary aneurysm and a history of more than 5 days fever, whereas this was the case in 89.7% of non- cardiovascular afflicted . ESR mean in cardiovascular afflicted patients was higher than that in the non–afflicted ones (p = 0.04) . Conclusion: The high affliction of cardiovascular and coronary aneurysm among the Yazd Kawasaki patients is considerable. ESR levels may be helpful in diagnosing the high risk patients for Kawasaki syndrome.

The Holy Qur'an has had sacred purposes in telling its stories, so in quoting them, it has limited itself to the sections related to educational purposes, but unfortunately, sometimes the commentators, citing some narrations quoted in the books of the ancients, have explained the hidden dimensions of the Qur'anic stories, without investigating the authenticity of these narrations or note that what is not mentioned in the Qur'an about stories is beyond the scope of these stories. This approach is also reflected in explaining why Ya'qub (AS) suffered from the separation of Yusuf (AS) and some commentators have considered the refusal of Ya'qub (AS) to feed the poor and his complaint to God as the reason for this separation. The present study, studying the early Shiite sources, found the origin of this interpretation in only two narrations, and by evaluating them, it became clear that one of these two narrations is weak in terms of document and the other narration in spite of having a correct document, its different sections are violated by various evidences. As a result, none of them can be relied on.

The questions of why suffering exists, what its meaning is, and how we should deal with it, are among the most serious concerns in the field of practical theology which prompted Simon Weil, the French philosopher, theologian, mystic, and fighter, to put forward a special theory in this regard, according to which, creation is a kind of abandonment and withdrawal of God from nature. God has placed our whole being in the hands of the cruel necessity of matter and the violence of Satan, except for the eternal truth of our souls. Thus, in Weil's view, creation is neither good nor bad; It is "necessary." Therefore, the first step to understanding and coping with the cause of our suffering in this world is to understand the meaninglessness of this cause. This world revolves around necessity, and necessity is a "blind and deaf mechanism" by the will of God, and in the meantime, God, by His will, remains neutral. But on the other hand, this necessity can be loved, and this is the best choice in the face of something for which we have no choice to accept or reject. Simon Weil believed that if a person surrenders to the neutrality of God and the coercive presence of necessity in this world, the beauty of the world will gradually appear to him. She believed that there was an important difference between "suffering" and "affliction." Suffering is primarily concerned with the physical aspect, and affliction, though inseparable from suffering, penetrates deep into the soul. From this point of view, affliction is a kind of uprooting of life and the more or less attenuated equivalent of death and the complete cessation of hope, in which, instead of getting rid of it, you have to destroy yourself.

Happiness problem has long focused the minds of scholars in the domain of ethics and moral philosophy about it. From points of view farabi and Tabataba'I, Happiness, Goy, Perfection and Goodness are concepts that are very close together. Happiness is voluntary and divided into real or unreal and wordly or other-wordly and human being can obtain it by achievement Virtues. Happiness has degrees and the highest degree is nearness to God. Faith, unity and Intention have an important place in the moral order of Tabatabai that influenced by Quran but Farabi deals with the fourth virtues of courage, modesty, wisdom and justice Following of the Greek philosophers.

In life, humans encounter favorable events whose inner dimensions may remain unknown to them. Sometimes, the inner reality of the event is truly favorable, while at other times it may be a hidden affliction. Since the manner of facing such events affects the degree to which one benefits from divine mercy and attains correct insight—and as the Quran is the primary reference in this regard—research into this subject is deemed necessary. This study, using a descriptive-analytical method, examines Quranic verses related to mercy (rahmah) and affliction (niqmah), and presents a Quranic model by which humans, within their realm of agency, can acquire, preserve, and stabilize divine mercy in favorable events, and employ strategies to transform hidden affliction into inner mercy. According to the findings, the Quranic mechanisms for acquiring, preserving, and stabilizing divine mercy in events that are outwardly and inwardly merciful include: faith and piety, strengthening a sense of gratitude, making use of supplication, showing appreciation and courtesy, being among the doers of good (muhsinin), regularly paying alms (zakat) and giving charity (infaq) with divine intention. Meanwhile, the strategies for transforming hidden affliction into inner mercy in events that are outwardly favorable include: not turning away from God in times of prosperity, avoiding arrogance mixed with the illusion of being honored, avoiding heedlessness and ingratitude when receiving blessings, increasing one’s inner capacity and avoiding transgression when blessed, steering clear of hostility and greed, refraining from despotism and the desire for dominance, and avoiding disbelief in order not to fall into divine reprieve (imhal).

As a comparing research, the present paper is studying viewpoints of Existentialism and Nahju'l-Balahah about unexpected events of man's life philosophically and theologically. Existentialists call such events "boundary situations" and introduced them as one of their principles of their intellectual movement. Also, they believe that being in such situations cause man to know himself properly and truly. Nahju'l-Balahah considers especial events in man's life as Divine affliction which led man to know his inner treasure or essence. Finally the paper comes to this conclusion that both of existentialism and Nahju'l-Balahah know such situations as a necessary way of self-knowledge. In addition both of them agree that such situations are pervasive and no one can escape of them in his life. However, Nahju'l-Balahah, as an Islamic wisdom, has a monotheistic and ultimate view on these situations and the self-knowledge resultes. This approach has led man to the earthly and celestial perfection.