News agencies are one of the sources of information and health news in our country. However, the study that examined the issue of health communication in this media has been less widely seen. "Health Communication" is the art of information technology, the impact and encouragement of individuals, institutions and public audiences on important health topics. This article aims to understand the approach of three news agencies ISNA, Tasnim and MEHR in addressing the issue of "promoting health" and "understanding the format of health messages" in the coverage of health-related topics. For studying, the framework for framing theory and the Tannahill Health Promotion Model, which depicts the areas of health promotion, and content analysis method were used. 507 items were investigated during the period from May to August 2014. The findings showed that among the various health topics, news agencies considered "health-related benefits, such as proper nutrition, exercise, and vaccination, " with 18. 9%. Supporting health in the media in the form of three themes: "health policies", "legal and legal controls" and "restrictive or unwanted policies of unhealthy actions" were investigated, which supports health agencies with 70. 6% in the form of "health supportive policies". They considered less than two other issues. Aggregates have highlighted early prevention, with 83 percent showing. News agencies have used more positive messages in the formulation of health messages, with a frequency of 32. 4%.

The theory of religious pluralism is one of the latest theories that has been developed and pursued by its followers with different goals. In Tasnim commentary, this theory, which has created a lot of controversies, has been introduced in detail and criticized. The author's mastery of this theory and his presentation of a comprehensive discussion that explores various aspects of this theory and the use of rational and narrative arguments are some of the advantages of the discussion. Lack of a transparent answer to the question of salvation, which is one of the most important questions of religious pluralism, the presentation of some intra-religious topics which seem not to be dependable in response to pluralist thought, and the presentation of some Qur'anic citations to confirm the denial of pluralism without taking into consideration some other related verses are criticisms levelled against the issues discussed in this commentary. The present paper, relying on a descriptive-analytical method using library sources, critiques religious pluralism in Tasnim commentary.

Tafsir Tasnim, authored by Ayatollah Jawadi Amoli, is one of the exegetical works based on ijtihadi methods, primarily employing the Qur'an-by-Qur'an approach. The author has made significant efforts to present a reasoned and methodical interpretation of the holy verses, with particular attention given to the views of other commentators. In certain cases, Ayatollah Jawadi Amoli critiques these views. This study adopts an analytical-critical research method and argues that some of the critiques found in Tafsir Tasnim are not free from flaws and can be challenged. The findings indicate that Ayatollah Jawadi Amoli's critiques, in some instances, require further elaboration, and in others, they are open to critique themselves. These include: insufficient attention to the comprehensive views of commentators, accepting isolated opinions, reliance on single reports in significant matters, lack of counterarguments, incomplete presentation of commentators' views, critiques contrary to the apparent meaning of the verses, inconsistency in reasoning, and the affirmation of rulings from previous religious laws.

The rhetorical inimitability of the Quran has been one of the most significant miraculous aspects of the Quran. Since the science of Arabic rhetoric has a vital part in revelation of the divine serious intention, the exegetes, throughout the history, have laid strong emphasis on the science of rhetoric and rhetorical intricacies. From the contemporary exegeses, Tasnim [as an Ijtihadi comprehensive commentary] authored by Grand Ayatullah Javadi Amuli, has paid particular attention to rhetorical elements. The research at hand, studies the rhetorical forms such as similes, metaphor, its different kinds and irony from the beginning of Chapter al-Fatiha till the end of Chapter al-Towbah based on Tasnim exegesis. The author of the article has studied the rhetorical forms statistically and figured out the new maxim developed by Ayatullah Javadi Amuli along with its applications in various verses. Ayatullah Javadi Amuli, in exposition of rhetorical discussions, due to maintaining distinct fundamentals, agrees with what other exegetes and experts of eloquence relate but one can also find his different accounts on other cases. The root cause of Ayatullah Javadi Amuli’s different account is his mystical-philosophical understanding of the Quran and his newly developed maxim that letters are devised to convey the spirit of meanings.Given this maxim and his distinct mystical-philosophical view, most of the Koranic metaphorical expressions, are literal and real whereas other exegetes and experts of eloquence term them metaphorical or allegorical.

One of the important Qur'anic issues is the subject of miracle. Since the explanation of the commentators' interpretation of the miracles of the Qur'an strengthens the immortality and incorruptibility of the Holy Qur'an,It is necessary to carry out such research. Commentators have different opinions about the characteristics and dimensions of the miracles of the Qur'an,Based on this, the present research, with analytical-comparative method, compares the thoughts of two great Shiite commentators,Ayatollah Javadi Amoli and Ayatollah Marafat have discussed about miracles and are responsible for answering the question, what are the points of difference between the opinions of the two commentators regarding the miracles of the Qur'an? Examining the opinions of these two thinkers shows that both commentators consider the wording and content of the verses extraordinary,But the most important point of difference between the views of the two thinkers is the essence of the miracles of the Qur'an. Ayatollah Javadi-Amoli considers the essence of the miracles of the Qur'an to be in the content, and Ayatollah Marafet considers the essence of the miracles of the Qur'an to be the miracles of expression. According to Mr. Javadi Amoli, the dimensions of the miracles of the Quran include: miracles in rhetoric, content, harmony of verses with each other, occult, scientific and legal miracles. Mr. Marafet has presented the miracles of the Quran in three dimensions: expressive, scientific and legislative miracles.

From the point of view of Quranic scholars, “, The Science of Recitation”,is one of the sciences that was compiled in line with the correct understanding and interpretation of the divine word and is very important in explaining the divine purpose. Moreover, the science of different recitations (Qira’, at) can play an effective role in establishing and explaining interpretation opinions,for this reason, this science has long been of interest to commentators and Quran scholars. The interpretation of Tasnim written by Ayatollah Javadi Amoli is one of the interpretations in which attention is paid to the issue of different recitations (Qira’, at) and their effect on understanding the verses of the Quran. The current research, with the descriptive-analytical method and using library resources, is trying to explain the ijtihadi approach of Ayatollah Javadi Amoli with the phenomenon of difference of recitations (Qira’, at) and its effect on the more correct understanding of God’, s will. In this research, the basis of interpretation of the author of the Tasnim commentary on the recitations (Qira’, at) of Sab’, ah and the massive reporting of the recitations (Qira’, at) and the accuracy criteria of the recitations (Qira’, at) are examined, and by studying examples of the criticism of the recitations (Qira’, at) in the Tasnim commentary, it is clear that this Shiite commentator is not satisfied with the famous recitations (Qira’, at) of Hafs from Asim and by examining the meanings As a result of the recitations (Qira’, at) and matching them with correct interpretative criteria, he has criticized some of the interpretative opinions in this field.

Allah to those become Muslims has promised to forgive them. But non-Muslims who notice God’s demand for Islam face extensive problems such as the opinion of Islam about their acts in the past. Islam has a definite principle which Muslims’ scholars have determined it and have entitled as the principle embracing Islam removes previous misdeeds “جَبّ”. But there have been presented problems to its evidences that they have made some Islamic scholars avoid to adduce it. Because the traditions which are based on from the point of sanad (chain of narrators) is weak and the Quranic evidences and the other reasons from the point of indication is debatable. In this note with descriptive-analytic method it has been tried to be extract the different evidences of this principle and to be criticized and examined in required cases. According to the research findings, the weakness of the sanad of hadith “جَبّ” compensates with other evidences. The Quranic evidences of this principle also specially the verse 38 of surah al-Anfal (Arabic: سورة الأنفال) contains the content of this principle and the manner of the holy prophet, the acts of the companions and the practice of the wise also are each of them an independent and authentic evidence for proving the authenticity of this principle.

One of the exegetical methods coming into focus in the contemporary era due to the efforts of Allameh Tabatabai and then by Ayatollah Javadi-Amoli is the Quran-to- Quran interpretive method. Various arguments have been proposed for the validity of this method. One of these is that the traditional Islamic narratives consider the Quran as the criterion for assessing the validity of narrative. By the same method, the Quran is considered to be independent of the Islamic tradition for an explanation of its intentions. By reference to the collection of Islamic traditional narratives, it is found that this argument faces several shortcomings. The present study aims to elaborate this argument and then analyze its shortcomings. Furthermore, as he is one of the contemporary revivers of this school of exegesis, the present study is based on the views and theories of Ayatollah Javadi-Amoli.

Ayatollah Javadi Amoli is one of the most prominent students of the Allameh Tabatabaier School of Interpretation, the author of "The Interpretation of Al-Mizan". He joined the Order of Interpretation by writing a commentary titled "Tasnim". Interpretation, while sharing many with al-Mizan in philosophical and mystical contexts, has used the same method of Allamere, the "Interpretation of the Qur'an to the Qur'an". Tasnim's interpreter, despite his master's praise and admiration for the excellence of the Quran's interpretation of the Qur'an, has found an angle in the interpretation of some basic verses and beliefs with the commentator al-Mizan. Reflection in differentiating the interpretive views of these two commentators helps us to reach the finer points of the Qur'anic interpretation of the Qur'an. Weaknesses that originate either in failing to explain how to apply this method, or in observing the nature of the ijtihadic nature that requires the use of reason at all stages of interpretation.

Human truth is tied to moral life and without it, humanity has no meaning. Therefore, it is necessary to identify and practice bioethics in order to achieve true salvation in its light. The question that we are looking for in the current research is what and how is bioethics suitable for humanity? For the answer, we went to the Holy Quran and explained and analyzed the problem based on the interpretation of Quran. What was obtained as a result was that ethical life has two principles: faith and righteous action, without these two, ethical life has no real meaning and result. Therefore, if unbelievers or sinners perform seemingly moral actions, it will only benefit worldly life and will have meaning and result only in the light of non-divine morals, and such moral life will not be the source of real and eternal happiness.