Justifying political decisions through theological arguments

The relationship between religion and politics in Muslim contexts has been discussed from many different perspectives. One of these proceeds from the theory of religious politics, according to which political thoughts and decisions are justified and legitimated with the support of theological explanations. A central premise is that religion is able to provide a moral sanction for political actions and decisions. This article discusses the relationship between religion and politics in a Shiite context in pre-modern and early modern times, based on the theory of religious politics. The central point is that the Shiite scholars, during the Safavid era (1501–1736), based their secular viewpoints on interpretations of the Quran, the hadiths, and the 12 Imamite Shiite sources, especially the specific ideas about the hidden imam, to legitimate their own collaboration with the Safavid kings. According to this theory, the religious politics occur within an ideological context such as a nation-state and specific historical circumstances. The religious legitimizations of political actions are usually intertwined with local and historical identities. As such the religious ideologies reflect not a return to tradition per se, but rather an ideological reconstruction of tradition for a new context. The ultimate question is which came first? Did the theological interpretations precede secular and political decisions, or was it the other way around? The theory of religious politics arrives at the conclusion that the theological explanations are employed to legitimate traditions of political thought and secular decisions and not the reverse.     

TECHNOLOGY AND MUSLIMS: A FIELD STUDY OF IRANIAN SCHOLARS

Muslim scholars have had different approaches toward modern technologies. Defining the situation in various Islamic countries is dependent on knowing the approaches adopted by their scholars. These approaches create norms which can shed light on the reasons for the success and failure of access to technology and its transference. The present article sets out to analyze the views of the Qom seminary scholars in Iran about the development of modern technologies within the framework of the development sociology using the qualitative methodology of grounded theory. To this end, such techniques as conducting interviews and investigating documents have been used to gather the data. The authors find four paradigm models regarding modern technologies among the Qom seminary scholars. These models are classified into two general categories: optimistic and pessimistic. In the end, an “appropriate technology” approach is introduced as an approach singled out by the researchers.     

Can Video Self-Modeling Improve Affected Limb Reach and Grasp Ability in Stroke Patients?

The authors examined whether feedforward video self-modeling (FF VSM) would improve control over the affected limb, movement self-confidence, movement self-consciousness, and well-being in 18 stroke survivors. Participants completed a cup transport task and 2 questionnaires related to psychological processes pre- and postintervention. Pretest video footage of the unaffected limb performing the task was edited to create a best-of or mirror-reversed training DVD, creating the illusion that patients were performing proficiently with the affected limb. The training yielded significant improvements for the forward movement of the affected limb compared to the unaffected limb. Significant improvements were also seen in movement self-confidence, movement self-consciousness, and well-being. FF VSM appears to be a viable way to improve motor ability in populations with movement disorders.     

Morphological Development in the Speech of a Persian–English Bilingual Child

The present study aims at testing the two dominant hypotheses regarding the development of inflections and other functional categories namely the Structure-Building Model and the Continuity Hypothesis within the generative theory. According to the first view, functional categories are entirely absent in children’s early grammars, which contain only projections of lexical categories, most importantly ‘nouns’ and ‘verbs.’ This hypothesis holds that utterances produced by children are actually small clauses or verb phrases, and functional categories such as copula, determiners, and genitive are not acquired during the single-word or early multiword stages, but are implemented in the course of further acquisition, at around age 2 or later. The proponents of the second, i.e., the ‘Continuity Hypothesis,’ on the other hand, argue that functional categories are in fact present in children’s early syntax. These two hypotheses will be tested here against empirical data in English and Persian. Thus, longitudinal data will be provided on the acquisition of a few morphemes in the two languages acquired by the subject of the present study (i.e., English and Persian) including determiners, plural marker, genitive, and copula. The significance of the present study lies in the fact that it provides data on two typologically different languages in bilingual first language acquisition and thereby making a contribution to the field.     

Divine simplicity

According to a doctrine widely held by most medieval philosophers and theologians, whether in the Muslim or Christian world, there are no metaphysical distinctions in God whatsoever. As a result of the compendious theorizing that has been done on this issue, the doctrine, usually called the doctrine of divine simplicity, has been bestowed a prominent status in both Islamic and Christian philosophical theology. In Islamic philosophy some well-known philosophers, such as Ibn Sina (980–1037) and Mulla Sadra (1571–1640), developed this doctrine through a metaphysical approach. In this paper, considering the historical order, I shall first concentrate on Ibn Sina’s view. Then I shall turn to the theory of divine simplicity of Thomas Aquinas (1225?–1274), as the most developed and comprehensive version of the medieval theories in Christian world. Finally, I will return to Islamic philosophy and explore the more complicated and mature account of the doctrine as it was introduced by Mulla Sadra according to his own philosophical principles.     

Spiritual and Religious Healing Practices: Some Reflections from Saudi National Center for Complementary and Alternative Medicine,Riyadh

Traditional practices constituting spiritual and religious (S/R) healing are an important component of the holistic healthcare model and are used in health, well-being, and treating a variety of diseases around the world. The main focus of this review is to summarize the Complementary and Alternative Medicine (CAM) studies that especially target S/R healing practices in Saudi Arabia (SA) and discuss the results in light of relevant international literature. From year 2013–2017, electronic searches of PubMed, OvidSP, Google Scholar, and two publishing housing Web sites (Sciencedomain.com and Dove Medical Press.com) were made using key words and Boolean operators and retrieved thousands of published papers from peer-reviewed journals. Two independent reviewers decided to include a total of 108 articles: 48 from SA and 60 from other international literature. The sociodemographic variables of the participants varied in local studies and were comparable with international data. The frequency and types of religious and spiritual practices reported in local and international zones varied in accordance with religious belief, gender, age, education, and prevalent chronic diseases. Most of professionals and practitioners showed fairly good knowledge and positive attitude toward spiritual and religious practices used in diverse clinical and non-clinical situations across the world. Furthermore, it was observed that in the international scenario, S/R researches using specific religious screening tools have been conducted on different aspects of clinical application including self-care, social cohesion, negative impact, and child development, whereas regional studies targeting varied participants mainly focused on the epidemiological trends of S/R therapies in Saudi Arabia. CAM practitioners and public tend to show great interest in prescribed and self-use of religious and spiritual therapies across the world because of multiple dynamic forces, including positive effects on health, sense of well-being and disease control, cost-effectiveness, easy access to services, and improvement in quality of life. Further studies are needed to assess the effectiveness of different types of religious and spiritual therapies and practices used in specific diseases, their role in promotion of health and well-being, and prevention of diseases nationwide and across the world. Besides integration of S/R into mainstream treatment modalities, medical education curriculum, continuous medical education, and training programs are needed for bridging the knowledge, attitude, and practice gaps concerning CAM in targeted population groups such as medical professionals, CAM practitioners, medical students, public and traditional healers, not only in SA but also around the world.

     

Age and Gender Differences in the Use of Various Poisoning Methods for Deliberate Parasuicide Cases Admitted to Loghman Hospital in Tehran (2000–2004)

Different methods of poisoning used by individuals with the diagnosis of parasuicide admitted to the Loghman Hospital, Tehran, from 2000 to 2004 were investigated, with particular focus on gender and age differences. Drugs, pesticides, and other agricultural chemicals (women: 12.7%, men: 9%) were the most commonly used methods. In males, the percentage of use of drugs increased with age, but the frequency of pesticides use decreased with age. In females, drugs were most often used in the youngest age group, whereas the use of pesticides was lowest in the youngest age category. Females outnumbered males, especially in the youngest age group of 10 to 19 years olds. Drugs and pesticides were the substances used most often for parasuicide in each age group regardless of gender.