عاطفه محمدزاده

Burning plant residues is one of the most common methods of agricultural land management, but the concern about its negative environmental consequences is spreading. The purpose of this research is to investigate the effect of burning wheat straw and stubble on soil water repellency and its temporal changes in soil properties. For this purpose, the remains and stubble left from the wheat fields were collected and placed on the surface of the field with a thickness of 0, 2, and 10 cm, and fire was carried out. Then, three times (24 hours, 10 and 30 days) after the fire, together with the Blank (before the fire), samples were taken from the 0-5 cm layer of the surface soil and some soil characteristics including soil pH, Electrical conductivity (EC), Organic matter (OM), abundance percentage of soil particles, permeability, soil water repellency were measured using molarity of ethanol droplet (MED) and water drop penetration time (WDPT). A total of 36 plots (4*3*3) were factorial designs implemented in a randomized complete block. In the WDPT method, by placing three drops of water with a medical dropper on the smooth surface of the soil, the duration of penetration and absorption of the drops by the soil was measured. To measure the amount of water infiltration into the soil, it was measured with three repetitions of the double cylinder test. Variance analysis of the effect of fire time on some soil characteristics of the studied area showed that fire affects the soil characteristics with a probability of 99% for electrical conductivity, soil pH, organic matter, sand, silt, clay, Mean Weight Diameter, phosphorus and Sodium. The results showed that after the fire, the amount of water infiltration into the soil decreased from 21.2 to 7.54 mm/h and electrical conductivity, soil reaction, phosphorus, potassium and absorbable, exchangeable sodium and silt were 29.50, respectively. 2.53, 169.84, 5.68, 9.79 and 10.48% increased and organic matter, sand, clay and MWD decreased by 16.09, 13.67, 7.11 and 45.8% respectively. The results showed that in terms of hydrophobicity, the soil of the region is in the Wettable class, after 24 hours after the fire, the WDPT reached 67.55 seconds and it turned into a soil with Slightly Water Repellency, so that with increasing depth, the number of residues and WDPT increased and reached its maximum of 67.79 seconds. The burning of wheat residues in the fields of Dezful City increased soil nutrients including phosphorus, potassium, sodium and the relative percentage of silt compared to before the fire. After the fire and the increase in soil temperature, the hydrophobicity class of the soil changed from hydrophilic to low hydrophobicity. The results showed that the water repellency caused by fire depends on the duration of time after the fire so that it returns to a lower level with the passage of time and then its changes stop. Also, burning the residues decreased the permeability of the soil so that the permeability class changed from Very rapid to medium. Fire and burning of plant remain increase soil salinity and pH, which can be effective in reducing crop efficiency.

The rule of "authenticity of the contents of the independent sentences of the Qur'an" has been considered in contemporary exegeses. ‘Allameh Tabatabai and Ibn ‘Ashur, in their effective interpretations namely “Al-Mizan” and “Al-Tahrir wa'l-Tanwir” have applied this rule among their extensive interpretive discussions. However, they have not explained the criteria and conditions of its application in the framework of a coherent theory so that others can apply this rule in a methodical way in interpretive studies and assess the scope and accuracy of the use of this rule by these two commentators. The result of collecting and analyzing the views of Allameh Tabatabai and Ibn Ashur is that both of them have relied on common criteria in applying the mentioned rule such as referring the sentences to the divine traditions, implication of sentences on belief and moral criteria, existence of reasoning in sentences and matching the sentences with proverbs.Tabatabai has paid special attention to the narrations of the Innocents and the law "Al- Ibrah bi ‘Umum al- Lafz la bi Khusus al-Sabab". It can be said Allameh Tabatabai has surpassed in the systematic application of this rule due to benefiting from the narrations and interpretive teachings of the ʼAhl-ul-Bayt.

Crop residue burning has been proved to have negative impacts on regional atmospheric environment, soil organic material, reduce soil fertility for long term and soil and water pollution. Therefore, the aim of this study is to investigate the effect of Burning the wheat residue and sawdust on the water repellency of soil. For this purpose, sampling was done of soil surface (0-15 cm) in the east of Ahvaz city in four treatments: sawdust, burned sawdust, wheat residue and burned wheat residue, with 3 replications in ratio of 5, 10 and 25 presents by weight. for measure soil water repellency, was used water drop penetration time (WDPT) method. Analysis of obtained data and mean comparisons were done with using SPSS software and drawing charts with Excel. The results showed that the average water drop penetration time into the soil was 116.33 seconds, the soil was placed in the strongly water repellent class. With the addition sawdust and wheat residues to the soil, were decreased the amount of water penetration into the soil. So that the (WDPT) time from 116.33 in blank treatment decreased to 62.67 and 47.67 second (respectively) in the 25% treatment. The water repellency class was changed from strongly to slightly water repellent. But burned sawdust and burned wheat residues were increased the amount of water penetration into the soil, so that the (WDPT) from 116.33 in blank treatment increased to 923 and 1008.33 second (respectively) in the 25% treatment.

Verses 74 and 80 of Surah al-Kahf are among verses which in a superficial inspection are not compatible with some principles of belief and theology in Islam. Giving the command to murder Gholam before his crime is proved and justifying that by some evidences such as awareness of his heresy in future or fear and reluctance of the incoming heresy are some of the most basic apparent drawbacks in these verses. Some commentators have attempted to make use of narrative, literary, juristic, theological, and mystical approaches to solve this problem. Making a reference to historical and rational evidences, they have presented some analyses of this event and in this regard, they have often been influenced by the exegetical movements relying on those evidences. Using descriptive analysis, the present study aims to discover each of the abovementioned approaches, then determine and evaluate their underlying viewpoints and finally explore the effect of various exegetical schools on the Sunni and Shi’ite commentators’ views during the history of Qur’anic exegesis. It seems that using the theological approach, especially belief in the divine wisdom, has been more effective that other alternatives as it is compatible with foundations and ancillaries of faith as well as the rest of approaches.
Received: 9/5/2018   |   Accepted: 19/12/2018

According to Islamic principles, sustenance is one of Divine decrees that every person has a specific share of it and will be fully provided with it before he dies. This rule is displayed in the hadith, “No one will die until his Sustenance is completed”, which has provided the ground for the researchers’ theorization. However, none of the current approaches has given an inclusive analysis of the doctrine of sustenance and the above-mentioned hadith. Thus, with the method of analysis of text according to the principles and rules of fiqh al-ḥadīth (hadith appreciation), the present research undertakes to reappraise sustenance completion in three sections of semantic single words; hadith evidences, including origins and causes for issuance of the hadith; and finally, elucidation of the components of sustenance completion. To this end, with reliance on the verses and traditions, it discusses the concept of sustenance completion, its expanse and its relation to the God wariness and human attempt and with the formation of the hadith family, it touches upon the basic preconditions for a full reception of sustenance. Discussing about the expanse of sustenance, it reminds the usefulness of full acquisition of sustenance by stating its types and the possibility of its expansion and contraction and indicates in another section that God wariness and trust in God are two key factors for avoiding excessive demand, excessive striving, and deviation from the course of sustenance completion.

Al-Sharif al-Murtazs, a famous Shia literary and theologian, believes in the theory of "Sarfah" (Dissuade). According the environmental conditions and by awareness of the characteristics of the theory of "Sarfah", he had chosen it. Addressing the crisis of the problem of non-Arab Jews and Christians in discussing the miracle of the Quran, the Islamic Schools theological discussions in explanation of forms of miracle and creating a free space for this kind of disputes are amongst the most important historical factors for choosing this theory by him. Al-Murtaza's literary and theological contemplations including the need to rely on non-personal-taste criteria in measuring rhetoric of the Quran, the complexity of explaining the impossibility of bringing a similar for the Quran in the expressive miraculous explanations and the universality of understandability of Sarfah had also a significant effect in choosing the theory of Sarfah by him. In addition to examine the origins of this theory's being discussed in al-Sharif al-Murtaza's time, the present writing tries to analyze the historical and scientific backgrounds of his approach.

Hadiths of the infallibles (Ma‘sumin)) have been exposed to some distortions during the course of history. The methodological review of hadith with the aim of discovering these distortions and providing their solutions is one of the most important parts of Hadith sciences. This important issue becomes much more important in evaluating the commentaries attributed to Akhbaris and especially the ones written on the book Usul al-Kafi. Mulla Khalil al-Qazwini, one of the commentators of Usul al-Kafi in the Safavid era, has regarded a few of the hadiths in the book Safi as distorted. Although the number of distortions he has mentioned while interpreting hadiths are not much compared to those mentioned by some other commentators, they can be classified in a variety of types including distortions of research material, research methods, and the researcher; and they can include many kinds such as concealment (taqiyyah), fractionating (taq’ti), summarization, polysemy and dissociation of the document. This article seeks to analyze the Al-Qazwini’s method after examining his approach to pathology of traditions in Usul al-Kafi, and then criticize it.

The reincarnation event is accepted by a group of people and ignored by some. The Quran scholars who believe in this, argue on the number of verses about the abovementioned subjects; although the contemporary scholars know these verses very few. Mohammad Hadi Ma’refat – the author of Al – Tafsir Al – Athari Al – Jame’ – knows these verses about twenty and has limited them in eight sections. Another Quranic Scholar – Mohammad Ezzah Darouzeh the author of Al – Tafsir Al – Hadith –believed in reincarnation in most of the verses. The present article expresses the basics of their theories by comparing these two Quranic scholars about the reincarnation.

Two sect's differences of opinion in the interpretation of the verses of the virtues of Ahl al-Bayt (AS) can be checked in a multi-axis way. In most cases the difference in commentators comments dating back to withdraw from the appearance of the signs, their context, traditions and historical documents, and the situation of descent. Shia Quran scholars on the basis of proper accounts Infallibles (AS), know these versus to appreciate close relatives of the Holy Prophet Muhammad (pbuh). But according to the revelation of verses and chapters, and verses context and some Sunni commentators and traditionists Mohammad thinks these as to be fake and that it’s because they consider religious intolerance. Amidst many discussions, he warns the necessity of respect of Ahlul Bayt (AS), however, he believes there are not any relationship between the revelation of certain verses and general lack of special occasion in their case and their content with the honor of Ahlul Bayt (AS). In this article we analysis and review Darvazeh’s arguments with the help of the text and extra-textual evidence, and the Shia and Sunni sources.

The analysis of the political lifestyle of Imam Reza (peace be upon him) and studying the governmental problems of his time is a road map to know and apply the conductive method of Infallibles (Ma‘sūmūn) with the illegitimate rulers. From the view of Aemeh’straditions (the sayings of infallible shii’s Imam) and historical reports, the political and cultural evolution of the community at the time of his imamat made the back ground for awaking of public opinion and paying attention to the righteousness of Ahl al-Bayt (the holy family of the Prophet) be provided. Imam Reza (peace be upon him) withfollowing the noble Quran and Etrattries to occur this enlightenmentand in order to achieve this goal, he chooses political tolerance and communication as a necessary behavioralsīra (conduct) to confront the rulers in different positions. The caliphates ' fear of people's awareness during that time causedthem to take different strategies to face Imam Reza (PBUH). Intelligent method of Imam Reza (PBUH) in his political living and his communication with the governing system provided a golden opportunity and made to reveal the effects of Imam Reza (PBUH) in awaking of people's thoughts. The emergence of this issue can be understood in different dimensions with studying Imam's public conducts to the rulers of that time specially Abbasid caliph Mamoun. Specific literature of Imam in talk with the caliph and his followers, his strategies, the way of scientific arguments and his behavior's way shows his special way in this field obviously.

Join this chapter of the Quran, the knowledge that the exact or approximate date and the divine revelation of these units is discussed. Mohamed Azza Drwazeh in Al-Tafsir Al-Hadith , according to the interpretation of the historic nature of his effort in this case, using the Quran, in descending order lists and validity of the data. Convinced that his own principles of belief in Quranic sciences and historical topics obtained. Techniques in this quran applies to new results on the timing of events in the early history of Islam and how to achieve. Bottom of Form. His most important ways we can prioritize the use of resources under dating, sort of chapters based on the information they rely on historical turning points, according to the revelation of verses, according to Shariah rulings and carefully reflect on the course during the fall signs and similar sur classify and analyze.

This paper intends to investigate generational value gap between mothers and daughter of Mashhad، with an emphasis on religious values. In doing so، a group of 30 female respondents (18-29 years old daughters and their mothers) were included in the study by means of purposive sampling. Research tool was in-depth interviewing. The theoretical framework of this study is based on macro theories in the field of generational gap. Four viewpoints about the existence and/or absence of generational gap are considered in this study. The results of the study indicate that mothers have a great influence on the religious values of their daughters، and any conflict between values of the two groups would not affect their relationship. So it is possible to say that there are generational differences between young daughters and their mothers in religious values.