4 research outputs found
Almighty Shahrashub types and the oldest Vocational Shahrashub
No full textAbstractOne type of Persian poetry, which was used as an amusement and rather unknown, is âShahrashubâ. Lexically, âShahrashubâ means a person who excites the people by his/ her beauty and, but in literary terms, it refers to the poems in which the poet praises or criticizes the city, people, and courtiers, or describes the artisans, their jobs and crafts. This kind of poetry divided into two categories, i.e. vocational and urban, has much benefit sociologically, due to including technical words and terms, as well as historically, politically, economically, and socially. Also, the vocational ones have educational features. Those written for describing jobs are stanza and quatrain, and those praising or criticizing a city are often in the form of elegy or couplet. âShahrashubâ can be found in Urdu, Arabic, and Turkish as well as Persian. However, in answering from what nation it is originated, it should be noted that professor Gibb, in his book âTurkish History of Literatureâ named this type of poetry as one of the Osmaniansâ inventions, but Edward Brown, unlike unaware of Masud Saâdâs Shahrashubs in the 5th century, doubted about Gibbâs assumption. Regarding the Urdu poets, the author of âKhorasani Style in Persian Poemâ affected by âArgumentsâ by Seyed Abdollah attributes the first Shahrashub to the Lahuri poet in India; however, providing some earlier documents and reasons, the author of âShahrashub in Persian Poemâ rejected Mahjubâs claim and knows it undoubtedly as one of the Iraniansâ inventions.The literature shows the first Shahrashubs by Masud Saâd in Persian; Muhammad Jaâfar Mahjub published an article titled âShahrashubâ in the book âWeekâ, in 1963, and attributed the oldest Shahrashub to Masud Saâd. After that, Golchin Maâani in his book âShahrashub in Persianâ (1966) introduced Masud Saâd as the inventor of this style. After them, other researchers and writers studying the works by Mahjub and Golchin named Masud Saâd as the oldest poets composing Shahrashub; some of them are mentioned here based on the chronology: (Dehkhoda: Shahrashub), (Masaheb: Shahrashub), âSilent Mountainâ (Nourian, 1985: 6), âLiterary Genresâ (Shamisa, 1990: 229), the article âA Review on Shahrashub by Lesani Shiraziâ (Shahrestani, 1997: 5), âPersian Poem Typesâ (Rastgarfasaee, 2001: 227), the article âThe Value and Significance of Shahrashubâ (Keshavarz Ghasemi, 2007: 37), the article âShahrashubâ (Nosrati Siahmezgi, 2007: 28), âLiterary Fun in Persian Poemâ (Daneshpajuh, 2001: 317), the article âSix Shahrashub Recovered from the 10th Centuryâ (Fazeli, Jahad: 2009: 120), and in the last article seen by the writers, there can be found no change in the previous assumptions (Dadabayov, 2012: 80). Studying the Shahrashubs by Masud Saâd, the writers of this article proved that there existed a background on composing Shahrashub by other poets; in other words, composing 92 stanzas in the form of a novel genre was not â¦â¦ and we could not know Masud Saâd as the inventor of this genre since several years before him, some like Ksaee Maruzi wrote some stanza describing professions: florist, launderer, drawer, and poets (Riyahi, 1996: 79, 87, and 88). Even Rudaki, prior to Kasaee wrote a quatrain describing the businesspeople (Nafisi, 2003: 516). Also, there is a quatrain by Abu Abdollah Muhammad Ibne Musa Faralavi, a contemporary poet to Rudaki, whose one verse is available (Lazar, 1982: 45). Moreover, many research resources studying Shahrashub forms, or Mahasti Ganjeiâs poems mentioned him as the first quatrain-writer in this field, which is rejected in this article due to mentioned evidence.Reference1.     Anvari, M. (1993). Divan, 2 vols., Modarress Razavi (ed.), Tehan: Elmi Farhangi.2.     Brown, E. (1985). Iranian Literary History since Safavi to the Present, 4th vol., Yasemi, R. (Persian), Tehran: Book Foundation 3.     Dadabayov, M. (2012). Seifi Bokharaeiâs Shahrashub and its Characteristics. Persian Letter, no. 60, pp. 79-88.4.     Daneshpajuh, M. (2009). Literary Fun in Persian Poetry, Tehran: Tahuri5.     Dehkhoda, A. A. (1999). Dictionary, 5 vols., Tehran: University Press6.     Fazeli, F., Jahad, L. (2009). Six Recovered Shahrashubs from 10th Century, 14th year. Nos. 48&49, Persian Letter, pp. 114-1267.     Ghasemi, R. (1968). Shahrashub. Instruction, No. 8, pp. 436-4418.     Golchin Maâani, A. (1967). Shahrashub in Persian Poetry, 1st ed., Tehranâ Roâyat9.     Keshavarzghasemi, Z. (2007). Value and Significance of Shahrashub in Iranian Literary History, Vol. 8, No. 4, Development in History Teaching Journal, pp. 35-4010. Khalaf Tabrizi, M.H. (1978). Decisive Logic. Tehran: Amirkabir.11. Lazar, G. (1982). Poems by the Oldest Poets in Persian Language, Tehran: Persian Society of France in Tehran12. Ganjavi, Mahasti (1347). poetical work, Corrected by .Sh. Taheri. Tehran: Ibnsina13. Mahjub, M.J (nd.). Khorasani Style in Persian Poetry, 1st ed., Tehran: Ferdows14. ---------------- (2007). Folk Literarute in Iran, 3rd ed., Tehran: Cheshme Press15. ---------------- (1968. Shahrashub. Week Book, no. 90, pp. 86-10416. Masahab, Gh. H. (1977). Persian Encyclopedia, Tehran: Joint Stock Company of Pocketbooks Cooperated by Franklin Press17. Maud Saâd Salman. (2005). Masud Saâd Salmanâs Divan, Introduction by Yasemi, R. Dedicated by Babaee, P. Tehran: Negah18. Mirsadeqi, M. (1997). Artistic Dictionary, Tehran: Mahnaz19. Moatafa Ibne Abdollah Ghostantatanini Roomi Hanafi known as Haji Roomi. (1992). Kashfo zonun an Asami kotob valfonon, 2nd ed., Lebanon, Beirut: Darolkotob Elmiye20. Nafisi, S. (2003). Rudakiâs Environment, his Life and Poems, Tehran: Amirkabir21. Noorian, M. (1985). Masud saâdâs Divan, Isfahan: Kamal22. Nosrati Siah Mezgi, A. (2007). Shahrashub, No. 1, Letter of Persian Language and Literature Academy. Pp. 28-3323.  Padeshah, M. (1984). Anendraj (Compulsive Persian Dictionary), 6 vols., Tehran: Khayyam24. Rastgarfasaee, M. (2001). Persian Poetry Types, Shiraz: Navid25. Riyahi, M. A. (1996). Kasaee, His Life, Thoughts and Poems, Tehran: Elmi.26. Shahrestani, S. Hassan (1997). A Review on Lesani Shiraziâs âShahrashubâ, Documents Treasures, no. 25-26, summer 1997, pp. 3-6.27. Shamisa, S. (1996). Throat Prisoner, Tehran: Sokhan.28. --------------- (1990). Literary Genres, Tehran: Ferdows.ZarrinKub, A. H. (2002). A Poem with no Lie, a Poem with no Dissension. Tehran: Elmi
Translation of guidelines for perioperative care in gynecologic/oncology: Enhanced recovery after surgery (ERAS) society recommendations-2019 update
No full textBackground: Enhanced recovery after surgery (ERAS) is now firmly established as a global surgical quality improvement initiative that results in both clinical improvements and cost benefits to the healthcare system. ERAS guidelines are based on the highest quality evidence available and as such require updating on a regular basis. The ERAS Gynecologic/Oncology guidelines were first published in February 2016. This is the first updated Enhanced Recovery After Surgery (ERAS) Society guideline presenting a consensus for optimal perioperative care in gynecologic/oncology surgery.1,2 Methods: Starting from the original ERAS Gynecologic/Oncology guidelines, the first author and senior authors identified topics for inclusion. International authors known for their expertise in gynecologic/oncology perioperative care were invited to participate in the guideline update. A database search of publications using Embase and PubMed was performed. Studies on each item within the ERAS gynecologic/oncology protocol were selected with an emphasis on meta-analyses, randomized controlled trials, and large prospective cohort studies. These studies were then reviewed and graded according to the Grading of Recommendations, Assessment, Development and Evaluation (GRADE) system,3 whereby recommendations are given as follows: Strong recommendations: The panel is confident that the desirable effects of adherence to a recommendation outweigh the undesirable effects, weak recommendations: The desirable effects of adherence to a recommendation probably outweigh the undesirable effects, but the panel is less confident. Results: The evidence base, recommendations, evidence level, and recommendation grade are provided for each individual ERAS item below. The table 1 shows all the ERAS items with emphasis on changes for the 2019 guideline update. The (Table 2) shows items: (preoperative optimization, pre-anesthetic medication, nausea and vomiting prophylaxis, urinary drainage, and early mobilization). These items not updated in 2019 guideline (no change in recommendation/evidence. All recommendations on ERAS protocol items are based on the best available evidence. The level of evidence for each item is presented accordingly. Conclusion: The updated evidence base and recommendation for items within the ERAS gynecologic/oncology perioperative care pathway are presented by the ERAS® Society in this consensus review. Copyright © 2021 Tehran University of Medical Sciences
How far cardio metabolic and psychological factors affect salt sensitivity in normotensive adult population?
No full textAIM To evaluate the prevalence of salt sensitivity and the impact of cardiometabolic and psychological characteristics on salt sensitivity in normotensive population. METHODS Of all participants, anthropometric measurements and fasting venous blood samples were collected, and study questionnaires were completed. Salt Sensitivity was defined based on the difference in mean arterial pressure with infusion of 2 L of normal saline followed by a low sodium diet and administration of three doses of oral furosemide the day after. RESULTS Of 131 participants, 56 (42.7) were diagnosed with salt sensitivity. Crude and age and sex adjusted regression analysis showed that low-density lipoprotein cholesterol and depression were positively associated with salt sensitivity (OR = 1.02, 95 CI: 1.01-1.04 and OR = 1.15, 95 CI: 1.00-1.34, respectively). CONCLUSION The high prevalence of salt sensitivity and its significant relation with prevalent risk factors necessitates considering its reduction actions at the population level and the need for further research. (c) The Author(s) 2017. Published by Baishideng Publishing Group Inc. All rights reserved
A Comparative Study of Prayer from the viewpoint of Maulana and Catherine P0nder
No full text" Introduction"Prayer" means asking and it is one of the important religious rituals and according to the theories of the spirituals of the world, as one of the best ways to communicate with God and one of the highest worships. Since "prayer" plays an important role in the mental health of individuals, comparative research and studies in this field is a cognitive necessity and a way to create unity and peace in human society. The purpose of this descriptive-analytical article is to examine the comparison of prayer from the perspective of Rumi in the book Masnavi Manavi as a representative of Islamic mysticism with the views of Catherine Ponder in the book The Power of Prayer as a representative of Christian mysticism, regarding the similarities and differences of thought. The two mystics achieve a lasting result. The results of the research indicate that Ponder and Rumi share many aspects such as the necessity of sincerity and the divine grace of prayer, but the most important difference is in the nature of prayer. Because Rumi pays attention to spiritual matters in prayer and Ponder pays attention to material matters. It seems that by studying the ideas of Eastern and Western mystics, new aspects of reality can be achieved. 2.MethodologyThis research has been done by descriptive-analytical method and in it library studies and note taking have been used. The scope of this research is the book Masnavi Manavi by Maulana Jalaluddin Mohammad Balkhi, edited by Reynold Nicholson, Tehran, Toos Publications (1996) and 2 volumes of the book The Power of Prayer by Katherine Ponder, translated by Mina Azami, Tehran, Mitra Publishing (2008 and 2009) Is. But according to the word, other works of these two great mystics have also been used. In this research, first Rumi''s thoughts and opinions regarding prayer are expressed, then Ponder''s views on prayer are examined and while expressing the commonalities and differences between the two, the necessary conclusion is reached. 3.DiscussionIn the contemporary world, not only has religion and religious rites not been removed from people''s lives, but it has also found a new and decisive role in individual and social life and has caused many changes, including multidimensional attitudes towards religion in different societies. Although the prediction of the decline of religion and the gradual decline of religion in the age of scientific thought was first made by August Kent, the father of modern sociology, and later by many other nineteenth-century European social thinkers, the historical experience of modern human societies And attention resumed his religion and mysticism. (Seyyed Emami, 1997, p.141) As we see in the current world community "a wide wave of tendency to spirituality, in the form of a desire for ancient mystical beliefs" (Hassani Jalilian, 2020, p. 19) and the tendency to modern and emerging mysticism in the East and West.Throughout history, many mystics have addressed common ground. One of these topics is "prayer", which is one of the most fundamental topics for mystics all over the world. But in today''s modern world, it seems that praying from scriptures and prayers does not seem to be very effective for people because today people are looking for a newer way to communicate with their God. Catherine Ponder, one of the most famous Christian writers and priests in modern times, was one of the first to pay special attention to this. He has always emphasized the great power and power of prayer and he has always tried to lead people to establish a simple, sincere and intimate relationship with God.According to the theologians of the world, especially Islamic mystics, since prayer is a bridge between God and man, any kind of prayer is valuable, even if it is to meet the material and daily needs of human life. Maulana Jalaluddin Mohammad Balkhi, as one of the greatest mystics of the Islamic world, has valuable theories about prayer in his works, especially in the Masnavi Manavi. Catherine Ponder, a Christian pastor and author of The Power of Prayer, also describes the amazing power of prayer in her book and encourages her audience to have a pure and sincere relationship with God. Based on the intertextual views that most texts are influenced by each other, Pander is expected to be influenced by Rumi, but he does not explicitly name Rumi in his book, although many intellectual similarities can be seen in his work with Rumi. Given the importance of prayer in mystical texts, in this article, the intention is to pray and better understand and understand it in the two religions of Islam and Christianity, based on the theories of these two great thinkers - Rumi and Catherine Ponder.And while enumerating the main components of prayer from the perspective of these two great mystics and mentioning the points of inequality and sharing views, the angles of this matter should be shown better and more accurately. Basically, it should be noted that the ideas and findings of many seekers and mystics in all parts of the world are very similar and sharings. Perhaps it can be said that this similarity is the reason why the great mystics and seekers of the world have achieved transcendental and transcendental experiences and have been able to make observations that the ordinary senses are not able to receive. (Behnamfar and Khoshaman, 2010, p. 5) In case of encountering principles with religious phenomena and studying and comparing different religions and mystics of the world with a scholarly and far from purpose view, many political, sectarian, military and ... Will go and human societies will prosper in more peace. When people around the world have the same cultural ties, "this stronger bond prevents nations from distancing or even fighting for political or economic gain." (Otto, 2018: 13) 4.ConclusionPrayer has a special place from both Ponder''s and Rumi''s point of view. Despite the many similarities between these two mystics in the matter of prayer, there are some differences between them in this regard. Because Ponder''s language and prose are so simple and fluent, she has been very successful in attracting a contemporary audience. Catherine Ponder takes a fresh and modern look at the issue of prayer, calling it a simple human connection to her God. She expresses prayer in the form of emphatic phrases and in very fluent ways, using words that are completely modern and in accordance with the needs of contemporary man, and believes that if these emphatic phrases are recited with sincerity and according to special circumstances, the answer will undoubtedly be answered. They will be. In general, the differences between Rumi and Pander can be summarized as follows: the way of praying, the rules and stages of prayer, the change or non-change of all things by prayer, the focus on spiritual issues by Rumi and worldly issues by Pander, the reasons for not answering prayer . Common points and similarities between Ponder and Rumi''s view of prayer include: the need for sincerity in prayer, the need to destroy the human will in the will of God during prayer, the will of God and the divine grace of prayer, the need for perseverance in prayer and ... Cited. Considering these cases, in a comparative comparison between Rumi and Ponder, we find that in general, the similarities in Rumi and Ponder''s views on prayer are basically more than the differences and distinctions between the two
