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Showing 13 results for Imanian
Volume 1, Issue 1 (11-2009)
Abstract
This paper is a sociological study of heamong female students. A sample of 110 female students (62 students from Alzahra alth, illness, and health-related behaviors -a single sex university located in Tehran- and 48 students from University of Tehran) were deeply interviewed. Using grounded theory the interview-based information was analyzed. Findings suggest that health is believed to be the most important issue in life in terms of both mental and physical meanings. The female students who were interviewed describe illness differently. While one group knows it as something reducing the quality of life, the other group views it as a kind of God punishment. Regarding health-related behaviors, according to the results, female students ignore illness symptoms, kill pain temporarily and, by appearing beautiful, try to indicate they are mentally healthy. These lead to further dominance of male culture, risky life style and threaten social health. The above described views and behaviors among female students are influenced by low self-esteem, socialization, family interdependence and industrial life.
Volume 1, Issue 2 (Fall & Winter 2025)
Abstract
Seyyed Jamaluddin Asadabadi is one of the reformers of religious thought in the contemporary world, who had an impact not only in Iran and among Shiite Muslims, but also throughout the Islamic world, including in Afghanistan, Egypt, Turkey (Ottoman) and Iraq. He wanted to save Muslims from colonial rule and the backwardness of the world and achieve the greatness of Muslims. The main question of the current research is following the issue of whether adopting a strategy and opening up ideas in Egypt's affairs could create a confrontation in its relations with the colonial countries? And whether the adoption of this strategy in those periods of time was in accordance with the national interests and the domestic and international conditions of Egypt? The result of the research, which was conducted with a descriptive-analytical approach, indicates that Seyyed Jamaluddin's intellectual capacity has influenced a wide scale of the Islamic world. Therefore, in order to achieve this goal, Sayyid suggested the way to unify the Islamic world and return to authentic Islam.
Volume 5, Issue 1 (4-2017)
Abstract
There have always been similarities in literature of different nations. These similarities have sometimes been due to chance, imitation, or plagiarism. In fact, Arabic and Persian literature are so interwoven that they have caused such similarities. The present study aimed to examine two approximately identical reports of two odes: one Arabic ode by Mansour Nemerri (2nd Century) and one Persian ode by Roudaki (3rd century). According to these reports, Harun al-Rashid and Amir-Nasr Samani were influenced and encouraged by these odes to the extent that they returned home quickly. The Persian ode is known as “Bouye Jouye Moulian” in Persian literature, and the Arabic ode is named “Yade Baghdad” by the author of the present study. In doing so, the two odes were analyzed based on both form and content. In addition, we explored the possible influence of one narrator on the other narrator. Furthermore, the factors which contributed to the influence and encouragement of the two Amirs by the two odes were discussed. Considering the literary critics’ negative view of Arouzi Samarghandi and his trustworthiness, it could be concluded that he has copied the story of Roudaki and Amir Nasre Samani from the story of Harun al-Rashid and Mansour Nemerri.
Volume 8, Issue 34 (10-2020)
Abstract
Abstract
Nowruz has been the most prestigious and celebrated custom of the Iranian holiday since the ancient times, for which Iranians have always done preparation before the beginning of the New Year, and have spent days holding rituals as a sign indicating their eagerness and enthusiasm. The advent of Islam, which entailed the conversion of many Iranians to Islam and their adherence to its rituals, never diminished the prosperity of this holiday, but added a touch of Islamic glamour to the event, encouraging a more glorious celebration. Arabic texts of the first centuries (AH) highlight the name of an itinerant group called “As’hab al-Samajah”, who staged comic and entertaining performances in Baghdad, Syria, and Egypt. We believe that these are the very Mirs of Nowruz. Many of the rituals performed during the Mir Nowruzi ceremonies in Baghdad and Cairo may have been forgotten, and therefore, we would have a clearer picture of this Iranian celebration if we investigate these rituals. In this article, we went through a brief background of the Mir Nowruzi, and then dealt with the etymology of the word “Samajah”, which we think has its roots in the Persian word “Simache”, meaning ‘a mask’, which has also been used in the Arabic texts in this sense. Then, we have mentioned the reports of the Arabic texts about this category and have studied the rituals that had taken place in this carnival atmosphere. It is ascertained from these reports that the masked people had their public performance on stage in the first three days of Nowruz, where the caliphs and the other key figures had occasionally supported them and at times imposed sanctions on them.
Research background
There are more or less scattered pieces of writing about the Mir Nowruz ritual in Persian among which are Hashem Razi’s books, Mohammad Ghazvini’s article entitled “The another example for Mir Nowruzi”, and Hassan Zolfaghari’s article entitled “Mir Nowruzi”, which attest to this ritual in contemporary Iran. Almost none of these pieces of writing has referred to the “As’hab al-Samajah”. Adam Mez has also cited only one of several Al-Maqrizi reports in his “The Renaissance of Islam”. It can be said that neither the etymology of the word “Samajah” nor the similarity between “As’hab al-Samajah” and “Mir Nowruzi” have been extensively studied so far.
Aims, questions, and assumptions
The present study, first, aims to etymologize the word “Samajah” and to see whether it is a Persian or Arabic word. Second, it aims to check whether the itinerant group of “As’hab al-Samajah”, whose name has been mentioned in the Arabic texts and have performed in Muslim countries, particularly in Iraq and Egypt, is the same as Mir Nowruzi in the Iranian culture. Finally, we refer to the common Nowruz rituals and customs in this group, according to what has been taken from Arabic texts.
Discussion
Nowruz is one of the ancient Iranian celebrations which is still celebrated with some of its past rituals and at times some new customs. It is said that during the Abbasid period and after it, the Iranian culture, politics, and thought prevailed those customs. Not only were Iranians, who lived in the Arab and Islamic lands, committed to holding these ancient Iranian rituals, but also Arabs and Muslims showed tremendous enthusiasm towards them. During the Abbasid period, particularly in Baghdad during the 2nd to 4th centuries (AH) and the Buyid dynasty, the establishment of the Persian rituals flourished again and these traditions were held even in strictly Islamic lands such as Baghdad, Syria, and Egypt.
Arabic texts of the first centuries (AH) attest to the existence of a group, namely “As’hab al-Samajah”, who staged comic and entertaining performances in the streets and bazaars during Nowruz, from its very first day, in particular. The authors of this paper believe that these people are the very Mirs of Nowruz in the Iranian culture. Although most researchers believe that the Mirs of Nowruz were regarded to be the forerunners who heralded the beginning of the New Year, our reports make it clear that these performances were held exactly from the very first day of Nowruz and apparently in the three following days. All in all, this ritual has been one of the carnival and theatrical celebrations. During the Abbasid and the Fatimid eras, As’hab al-Samaja wore masks, painted their faces, and held street and market performances to entertain people and make them happy.
From a mythological perspective, this ritual has nothing to do with this paper; however, according to the historical reports, we will refer to the ways this ritual was held and to the details of the performances. We will also deal with the etymology of the words “Samajah” and “Simache” in the Arabic texts of the first centuries (AH). “Samajah” literally means “ugliness”; yet, it has been used in most Arabic poems and texts with the meaning of “the masked”. Thus, it can be said that this word has been Arabized. “Simache”, on the other hand, is a Persian word which means ‘a mask’.
Conclusion
Although the Arabic and Persian lexicographers have considered “Samajah” as an Arabic word meaning ugliness, there is evidence which proves that the term is of Persian origin and seems to be derived from “Simache”. The celebration of Mir of Nowruz in Iraq and Egypt, particularly in the two cities of Baghdad and Cairo, corroborates the attractiveness and the spread of Iranian culture among Muslims in other parts of the Islamic world until the Middle Centuries. Although the As’hab al-Samajah group, who have been repeatedly mentioned by Arabic poets and writers, have similarities with the Kuse-Bar-Neshin band, they are, in effect, the very Mirs of Nowruz in the Iranian culture.
It is axiomatic that the Masked of Nowruz were among the masses; however, the monopoly of their performances to the higher echelons caused such performing arts to survive in the face of religious opposition.
References
Nowruz has been the most prestigious and celebrated custom of the Iranian holiday since the ancient times, for which Iranians have always done preparation before the beginning of the New Year, and have spent days holding rituals as a sign indicating their eagerness and enthusiasm. The advent of Islam, which entailed the conversion of many Iranians to Islam and their adherence to its rituals, never diminished the prosperity of this holiday, but added a touch of Islamic glamour to the event, encouraging a more glorious celebration. Arabic texts of the first centuries (AH) highlight the name of an itinerant group called “As’hab al-Samajah”, who staged comic and entertaining performances in Baghdad, Syria, and Egypt. We believe that these are the very Mirs of Nowruz. Many of the rituals performed during the Mir Nowruzi ceremonies in Baghdad and Cairo may have been forgotten, and therefore, we would have a clearer picture of this Iranian celebration if we investigate these rituals. In this article, we went through a brief background of the Mir Nowruzi, and then dealt with the etymology of the word “Samajah”, which we think has its roots in the Persian word “Simache”, meaning ‘a mask’, which has also been used in the Arabic texts in this sense. Then, we have mentioned the reports of the Arabic texts about this category and have studied the rituals that had taken place in this carnival atmosphere. It is ascertained from these reports that the masked people had their public performance on stage in the first three days of Nowruz, where the caliphs and the other key figures had occasionally supported them and at times imposed sanctions on them.
Research background
There are more or less scattered pieces of writing about the Mir Nowruz ritual in Persian among which are Hashem Razi’s books, Mohammad Ghazvini’s article entitled “The another example for Mir Nowruzi”, and Hassan Zolfaghari’s article entitled “Mir Nowruzi”, which attest to this ritual in contemporary Iran. Almost none of these pieces of writing has referred to the “As’hab al-Samajah”. Adam Mez has also cited only one of several Al-Maqrizi reports in his “The Renaissance of Islam”. It can be said that neither the etymology of the word “Samajah” nor the similarity between “As’hab al-Samajah” and “Mir Nowruzi” have been extensively studied so far.
Aims, questions, and assumptions
The present study, first, aims to etymologize the word “Samajah” and to see whether it is a Persian or Arabic word. Second, it aims to check whether the itinerant group of “As’hab al-Samajah”, whose name has been mentioned in the Arabic texts and have performed in Muslim countries, particularly in Iraq and Egypt, is the same as Mir Nowruzi in the Iranian culture. Finally, we refer to the common Nowruz rituals and customs in this group, according to what has been taken from Arabic texts.
Discussion
Nowruz is one of the ancient Iranian celebrations which is still celebrated with some of its past rituals and at times some new customs. It is said that during the Abbasid period and after it, the Iranian culture, politics, and thought prevailed those customs. Not only were Iranians, who lived in the Arab and Islamic lands, committed to holding these ancient Iranian rituals, but also Arabs and Muslims showed tremendous enthusiasm towards them. During the Abbasid period, particularly in Baghdad during the 2nd to 4th centuries (AH) and the Buyid dynasty, the establishment of the Persian rituals flourished again and these traditions were held even in strictly Islamic lands such as Baghdad, Syria, and Egypt.
Arabic texts of the first centuries (AH) attest to the existence of a group, namely “As’hab al-Samajah”, who staged comic and entertaining performances in the streets and bazaars during Nowruz, from its very first day, in particular. The authors of this paper believe that these people are the very Mirs of Nowruz in the Iranian culture. Although most researchers believe that the Mirs of Nowruz were regarded to be the forerunners who heralded the beginning of the New Year, our reports make it clear that these performances were held exactly from the very first day of Nowruz and apparently in the three following days. All in all, this ritual has been one of the carnival and theatrical celebrations. During the Abbasid and the Fatimid eras, As’hab al-Samaja wore masks, painted their faces, and held street and market performances to entertain people and make them happy.
From a mythological perspective, this ritual has nothing to do with this paper; however, according to the historical reports, we will refer to the ways this ritual was held and to the details of the performances. We will also deal with the etymology of the words “Samajah” and “Simache” in the Arabic texts of the first centuries (AH). “Samajah” literally means “ugliness”; yet, it has been used in most Arabic poems and texts with the meaning of “the masked”. Thus, it can be said that this word has been Arabized. “Simache”, on the other hand, is a Persian word which means ‘a mask’.
Conclusion
Although the Arabic and Persian lexicographers have considered “Samajah” as an Arabic word meaning ugliness, there is evidence which proves that the term is of Persian origin and seems to be derived from “Simache”. The celebration of Mir of Nowruz in Iraq and Egypt, particularly in the two cities of Baghdad and Cairo, corroborates the attractiveness and the spread of Iranian culture among Muslims in other parts of the Islamic world until the Middle Centuries. Although the As’hab al-Samajah group, who have been repeatedly mentioned by Arabic poets and writers, have similarities with the Kuse-Bar-Neshin band, they are, in effect, the very Mirs of Nowruz in the Iranian culture.
It is axiomatic that the Masked of Nowruz were among the masses; however, the monopoly of their performances to the higher echelons caused such performing arts to survive in the face of religious opposition.
References
- Al-Maqrizi. (n.d.). Sermons and advices mentioning past events. Beirut: Dar Sadir.
- Biruni, A. R. (1983). About understanding astronomy (edited by Jalal Al-din Homai). Tehran: Babak.
- Beizai, B. (2017). A study on Iranian theatre (in Farsi). Tehran: Rowshangaran.
- Frazer, J. G. (2007). The golden bough: A study in magic and religion. (translated into Farsi by Kazem Firoozmand). Tehran: Agah.
- Ghazvini, M. (1945). The another example for Mir Nowruzi. Yadegar, 10, 57-66.
- Mez, A. (n.d.). The renaissance of Islam (translated into Arabic by M. A. A. Abu Raydah). Beirut: Dar-Al-Ketab.
Volume 9, Issue 17 (Spring & Summer 2022)
Abstract
Mousavi Garmaroodi's translation of Sajjadiyeh scripture is one of the most accurate translations of this prayer book into Persian. And because of the large number of relative clauses in the Arabic text, the critique of the translation of this word has been the subject of the present speech. Using the descriptive-analytical method and after extracting and arranging the equivalents of this type of Relative “Ma” from the script in Garmaroodi translation, the authors have focused on the first category in two categories without "مِن " and with "مِن". Because of relative clauses without what has a vague meaning, the translator must use the context or descriptions of the text to find the right equivalent, and this requires the translator's artistry, linguistics, experience, and extensive knowledge of the language and Literature is Persian and Arabic. It follows from this research that Garmaroodi has taken two methods for relative clause without what: either to keep the rhyme and brevity in the original text, he has kept it vague and has given him equivalents such as "which [آنچه]", or has turned to equalizing and bringing clear words from the Persian language. In order to find a suitable equal, he has used the context of the words and phrases back and forth of relative clause and apparently some of the descriptions on the Sajjadieh scripture. In any case, this combined method is a testament to the translator's meticulousness, research, and fidelity, and his aesthetic taste, and has placed his translation into a literary and beautiful prayer in Persian.
Volume 11, Issue 4 (September, October & November (Articles in Persian) 2020)
Abstract
The present study lies within the framework of university education policy in Iran. The main purpose of this comparative study is the necessity to review the quantitative and qualitative content of the headlines of drama at the French language and literature program. What is presented in this study consists of three sections: in the first section, we will reconsider the theoretical bases of overviewing educational content. In the second section, a comparison is made between the current situation of teaching drama of the French language and literature groups in Iran and three credible foreign universities, and in the final section, we will evaluate and present principles for the revision process for this course. In this study, the main hypothesis is whether the drama course needs change in terms of goals, content, style and opportunity of learning and evaluation in Iran. And if so, what changes should be made and in what areas and how? Consequently, after reviewing the curriculum, the change seems necessary. This change should be made through the participation of universities, professors and curriculum specialists. The author’s suggestions are also provided on how to present the course and the changes to be made in this regard. Finally, what we believe has been overlooked in today's drama course, which is in dire need of overhaul, is the issue of fostering student creativity and critical thinking. It should be noted that purely written or purely oral content, in the case of this particular course, cannot meet the needs listed above. Attractiveness is also one of the elements included in our proposed program, because attractiveness motivates. To this end, in the proposed lesson plan, a mixed method has been envisaged to stimulate the interest of the students by making use of new techniques. In this regard, in the proposed lesson plan, one or more plays have been suggested for each lesson
Volume 12, Issue 4 (Fall 2024)
Abstract
Aims: This study aimed to determine the correlation between health-promoting hospitals’ standards and nurses’ caring behaviors.
Instrument & Methods: This correlational study was conducted on 228 nurses working in hospitals affiliated with Birjand University of Medical Sciences in 2021 in Birjand, Iran. The research instruments included the demographic characteristics checklist, the Caring Behavior Inventory, and the World Health Organization’s Health Promotion Standards Adherence Scale.
Findings: There was a significant positive correlation between the total score of health-promoting hospital standards and the total score of nurses’ caring behaviors from the perspective of nurses (p<0.001, r=0.494). Likewise, there was a significant positive correlation between all dimensions of health-promoting hospitals’ standards and all dimensions of nurses’ caring behaviors (p<0.001).
Conclusion: Hospitals enhance nurses’ caring behavior by following health-promoting hospital standards and fostering a positive work environment with improved inter-professional relationships.
Volume 16, Issue 3 (5-2014)
Abstract
It is highly desirable to employ biopreservatives of the antioxidant and antimicrobial properties to avoid the side effects associated with the use of synthetic preservatives. Cake batters containing essential oil extracts of some such Iranian native herbs as: Lemon balm (Melissa officinalis), Camel thorn (Alhagi maurorum) and Ajwain (Trachyspermum copticum), were prepared. The chemical compositions of the essential oil were determined through GC–MS experiments. The shelf lives of the cakes were estimated by TBA (ThioBarbituric Acid) along with mould count measurements at room temperature during a 6 week storage period. The results revealed that these essential oils were fully effective in retarding mould growth and fat rancidity in the cakes. It was therefore concluded that these essential oils are of the potential to be used in the food industry as promising biopreservatives.
Volume 18, Issue 5 (9-2016)
Abstract
Aflatoxins are potent carcinogenic and immunosuppressive agents. Acute exposure to high level of aflatoxins leads to aflatoxicosis, which cause rapid death due to liver failure. Immune modulating effects of probiotic bacteria have good prospects to detoxification of natural foods. This study was aimed to investigate the ability of Lactobacillus acidophilus strainLA-5 in the presence and absence of yoghurt starter culture for removing Aflatoxin M1 (AFM1) in comparison with yoghurt starter cultures (108 CFU ml-1). AFM1 detoxification was evaluated for 21 days of yoghurt storage at 4°C at different concentrations of Aflatoxin (0.1, 0.5 and 0.75 µg L-1). The amounts of unbound AFM1 were determined using competitive Enzyme-Linked Immunosorbent Assay (ELISA). L. acidophilus combined with yoghurt starter culture and alone could significantly (P≤ 0.05) remove AFM1 compared to control group. The results indicated that increasing initial AFM1 concentration in the yoghurt samples and storage time affected the capacity of AFM1 binding.
Volume 19, Issue 76 (4-2022)
Abstract
one of these ceremonies, hardly mentioned by historians and scholars, is Shadgoli, which was popular in the Abbasid era in Iran, Iraq and Syria (Sham). Applying the descriptive analytical approach, the aricle incorporates reports containing Shadgoli. The details of this ceremony according to the available historical-literary data are then explained. The information obtained shows that Shadgoli has been a royal celebration dedicated to the rich and little participation of common people is vividly seen. This ceremony is mentioned in Arabic sources as Shazkoli, Shazkola, Shazkolah, Eide Nathr-Alward and Eid Al-Jolessan. It seems that it has been held in spring, in the time of the abundance of flowers and blossoms. Considering the available Persian texts it can be said that Golestanjashn, Golrizgan, Golafshani and Ordibeheshtgan are other names for this ceremony.
Volume 20, Issue 1 (1-2018)
Abstract
Given the growing interest in the production of new and low cost bioemulsifiers, the rice and wheat bran and straw were investigated in this study for the production of bioemulsifier by Lactobacillus plantarum subsp. plantarum PTCC 1896 (probiotic). The strain produced bioemulsifier only in the rice bran hydrolysate medium. The bioemulsifier amount reached around 0.7 g L-1 for 72 hours of fermentation. The new biomolecule was extracted, purified, and its structural and thermal properties were evaluated. The functional groups and the structure of the molecule were revealed by GPC, FT-IR, 1HNMR and 13CNMR techniques. The bioemulsifier was a water soluble extracellular high molecular weight (>107 Da) α-glucan (81.74%) bound with protein (18.18%). Thermal behavior was studied using DSC and TG analysis. Thermal analysis showed the bioemulsifier broke down above 211.74°C, and the melting point was 182.0°C with the enthalpy value of 101.7 J g-1. These results might provide incentives for the industrial production of the biodegradable and safe bioemulsifier introduced in this study, which seems to offer potential applications in the food and medical industries.
Volume 20, Issue 3 (March 2020)
Abstract
In this study, a selective laser sintering 3D printer has been designed and built. 3D laser printing is one of the flexible additive manufacturing methods, which can use different powdered materials. Recently, additive manufacturing technologies have been introduced into the pharmacy, and in August 2015, they received FDA approval as the three-dimensional drug products. By using additive manufacturing in the pharmacy, controlled release, dosage tailored to the characteristics of individuals, the desired morphology of the drugs can be achieved and we move toward the personalization of the medicine. One of the important issues is to determine the properties of tablets before printing. In this paper, the effect of important variables of selective laser sintering on tablet breaking force is investigated with the aid of central composite design and modeling. Using the proposed modeling, the value of each variable can be determined so that the tablets are printed with the required breaking force. The cylindrical tablets with a diameter of 1.2 cm and a height of 3.6 mm were printed for use in the experiments. To fabricate tablets, the thermoplastic polymer, Kollicoat IR (75% polyvinyl alcohol and 25% polyethylene glycol copolymer), was used and 5% paracetamol (acetaminophen) was added. Also, some edible black color was added to increase the absorption of laser light. Laser feed rate, the percentage of the tablet infill density and percentage of the added color are the studied variables. According to the results obtained in the considered range, by increasing laser feed rate, tablet breaking force decreases, but tablet braking force increases by increasing infill density and amount of added color.
Volume 21, Issue 2 (3-2019)
Abstract
Byssochlamys fulva is a heat-resistant fungus whose growth causes significant economic losses since it is mostly implicated in the spoilage of processed fruits (e.g., apple juice). Essential oils have received an increasing attention for use in food products to prevent mold growths. In this study, the ultrasonic emulsification method was employed to prepare Zataria multiflora Boiss. Essential Oil (ZEO) and Carum copticum L. Essential Oil )CEO) based NanoEmulsions (NEs) separately using a mixture of components including Z. multiflora and C. copticum oils, each as an organic phase, as well as the surfactant Tween 80 at a ratio of 1:4 v/v. The Z. multiflora NanoEmulsion (ZEO-NE) formulated with a droplet diameter of 19.42±1.66 nm and a PolyDispersity Index (PDI) of 0.377 and the Carum copticum NanoEmulsion (CEO-NE) with a droplet diameter of 15.13±0.56 nm and a PDI of 0.253 was found to remain stable for more than 9 months at 25 °C. The in vitro evaluation revealed that the the ZEO-NE at a concentration of 5 μL mL-1 and CEO-NE at 25 μL mL-1 gave rise to inhibition effects of 84.23±0.006% (P< 0.05) and 86%±0.012 (P< 0.05) against B. fulva, respectively. The in situ assessment of the nanoemulsions in apple juice revealed a significant (P< 0.05) reduction in the inoculated fungal population. Results indicate that the ZEO-NE and CEO-NE can be used as antifungal compounds in beverages.
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