روح الله بهادری جهرمی

The selection of the seven canonical recitations by Ibn Mujahid (d. 324 AH), followed by the subsequent selections of ten and fourteen recitations by later scholars, significantly distinguished these recitations from others. This distinction led some Sunni scholars to regard the seven, and others the ten recitations, as mutawatir (massively transmitted). As these classifications gained prominence after Ibn Mujahid, it becomes essential to analyze the earlier written works to evaluate the legitimacy of these recitations, as they remain unaffected by the categorizations introduced by Ibn Mujahid and his successors. A notable example of such an early work is the extensive commentary Jami’ al-Bayan by Mohammad bin Jarir al-Tabari (d. 310 AH), which is free from the biases of later classifications. This research aims to elucidate Tabari’s perspective on various recitations by employing a library-based methodology to explore how he addressed the different recitations of the Quran in his Jami’ al-Bayan, particularly focusing on his treatment of the narration of Hafs from Asim. The results suggest that Tabari did not endorse the tawatur (massively transmission) of the ten canonical recitations. In fact, he often deemed the recitations of certain ten reciters as impermissible in various verses. Additionally, an analysis of Tabari’s stance on the Hafs narration indicates that he did not recognize it as mutawatir or as a reliable narration; he did not even equate it with lesser-known or anomalous recitations and intentionally avoided acknowledging or transmitting it.

Death anxiety plays an important role in people's life and mental health. The purpose of this study is to investigate the multivariable relationship between religiosity, religious-spiritual struggles and death anxiety. 209 participants answered the questionnaires of this research online and in person through available sampling. To measure the research variables, death anxiety scale (Templer, 1970), religiosity (Glock and Stark, 1965), religious-spiritual struggle (Exline et al., 2014) and personality organization (Kernberg, 2002) were used. The research findings were analyzed using multivariate regression analysis and structural equation model. The results of structural equation analysis between the variables showed the mediating power of personality organization in explaining the relationship between religiosity and religious-spiritual struggles and death anxiety index. Considering the findings of this research, it is suggested that in future researches, the dimensions of this relationship should be investigated with more accuracy and breadth and different and diverse tools than what was used in this research. It is also suggested to design scales that are appropriate to Iranian Islamic culture and to design interventions in line with religious and cultural teachings about the dimensions of this relationship.

The rule of grace is used in the science of theology to prove the necessity of Imamate, based on which, the appointment of an imam by God to guide humanity will be an example of grace And since God's favor is necessary and obligatory, installing and appointing an imam will be obligatory on God. The correctness of the argument based on this rule is conditional on the fact that the installation and appointment of the Imam by God is an irreplaceable and exclusive favor, so that its necessity is proven to God Almighty. But the interpretations available in the popular books of Theology do not have the necessary power to prove this matter as the minimum of the rule of grace. In this article, two new interpretations of Lotf rule are presented in order to eliminate the problems raised in the minor aspects of this rule. In the first interpretation, the frequent traditions of the infallibles regarding the uniqueness and irreplaceability of the position of the infallible imam are added to this rule. which is placed after the proof of the Imamate of the innocents, not among the proofs of proving the Imamate The second interpretation presents the human knowledge of his great talents and the necessity of the existence of a divine imam to teach how to live in an infinite life, a proof of the irreplaceability of the position of imam and the necessity of this grace. The second interpretation, in addition to being placed next to the proofs of the Imamate, preserves the rationality of this argument and the non-integration of the narrative proof.

One of the influential factors on political actions of religious reformists is their origin. Researches indicate that the origin of Shiite and Sunni reformist leaders are completely different. Shiite reformists have originated from Hawza and have been known as religious authorities of the Shiite Muslims. Their obvious example is Mirza Shirazi in Tobacco Boycott and Imam Khomeini in the contemporary age. This is while Sunni reformist leaders have either received their religious studies in universities or have received only academic education. Hasan al-Banna, the founder of Ikhwan al-Muslimin and Mohammad Morsi in contemporary times are two examples of these leaders. The difference in origin have led to differences in the intellectual development and performance of these leaders. Among these differences we can refer to the position of Islamic principles in the arrangement of all reform plans, radicalism or moderation and the extent of influences from non-Islamic thoughts. Along with showing the difference in the origin, this article tries to study the differences in performance and intellectual development of Shiite and Sunni leaders.

In this study, ethical challenges in mining engineering have been grouped in three sections: designing, implementation and monitoring. Due to the lack of any previous research, findings of the author and experienced mine engineers were used. In the design field, the challenge of intergenerational justice is the most important challenge.
Some challenges in the design stage, such as exploitation of economic mines are crucial, and a comprehensive research and study, therefore, is needed, and even it may be useful to consider feqhi principles pertaining to mine ownership for the solution. Another challenge in this stage lies in leaving a part of the mineral for greater profit and ecosystemic effects of extraction. The challenges of the implementation stage lie in those mostly needed ones to be solved. In this section, non applicability of obligations in all engeneering fields is also broadly-used. The consequences of the explosion, workers'
control and short-term and long-term conflicts of interest are other challenges. Inharmony between obligations and realities, and compensation of unmeasured carges may be counted as some challenges of the stage.

The Qur’ān’s verses of meteors are among the challenging verses concerning the Qur’ān and astronomy. The interpreters have provided various views in this respect. Most of the earlier interpreters regard the apparent meanings of these verses that include the evils’ eavesdropping and driving them away with meteors as a referent to these verses; whereas, the contemporary interpreters who have encountered newer misconceptions and questions in this respect, have more chosen the way of ta’wīl (allegorical interpretation) and some have also failed to comment. Nevertheless, it seems that the above-mentioned ta’wīls do not have strong evidences and are not worth referring to. On the other hand, by delving into these verses and through employing another part of the Qur’ān and traditions, newer points can be found concerning its semantic reappraisal, so as to maintain a more efficient role for heaven and its masses in dispersing the evils. Thus, along abiding by the apparent meaning of the Qur’ān and needlessness of unacceptable ta’wīls, all the misconceptions related to this notion would also be answered.

The existence of anti-scientific superstitions in the Quran, is indeed a sub-branch of a broader topic ‘the Quran and the dominant culture of the era of revelation’ which is primarily imported in the Quranic atmosphere by Orientalists but later on the Muslim intellectuals have followed the suit as well. The question at hand is whether or not the Quran is under the influence of dominant culture? [in other words, has the Holy Quran been passive or active towards the dominant cultural values of its time?] The current paper deals with Dr. Jaafar Nikonam’s views about the existence of anti-scientific superstitions in the Quran. According to him the existence of Jinn is a superstition that is dealt with in the Quran metaphorically and due to its polemic significance. But to the critics, Jaafar Nikonam’s theory seems inaccurate for its poor reasons and the wrong implications it entails. So, to accept the anti-scientific superstitions in the Quran, even in a polemic way, implies the fluidity of text connotation, reduction of part of revelational texts to unusable pieces of historical evidence, invalidation of the Quran, generalization of the very problem to the whole religion and etc. To the author, considering a great number of verses and the traditions related to Jinn, one can hardly deny the existence of Jinn. The only reason that has been put forth by the proponent is a mere assumption of improbability and that today’s empirical science could not prove such existents.