Media management, as one of the essential pillars influencing public opinion and societal culture, requires a structure that minimizes the potential for corruption and abuse. In light of growing concerns about corruption in media organizations and its detrimental impacts on society, this study was conducted with the aim of designing a model for the incorruptible appointment of managers in the media sector. For this purpose, a qualitative method was employed, and data were collected through semi-structured interviews with ten senior managers, deputies, and executives using purposive sampling. The collected data were analyzed using thematic analysis. During open coding, 262 statements were extracted, followed by axial coding, which resulted in the identification of 20 subcategories. Ultimately, through selective coding, six overarching categories were derived: absence of political, ethical, and ideological corruption,merit-based appointments,independent testing, evaluation, and monitoring,enhancement of media literacy and the transition toward learning organizations,a suitable system of rewards and penalties,and familiarity with media laws and current procedures. This study, through identifying and categorizing the factors influencing the incorruptible appointment of media managers, presents a conceptual model. This model can assist senior managers of media organizations in adopting a systematic and evidence-based approach to improve the managerial appointment process and prevent potential corruption and abuse. Such an approach not only promotes integrity and transparency within media organizations but can also have a positive influence on public opinion andcultural developmen

Aim: There is a huge emphasis on the integrity and Incorruptibility of organizations to prevent corrupt behaviors. Hence, this paper aimed to make a better understanding of integrity frameworks and components in international publications. Method: To achieve that aim, this paper was done through a Meta-synthesis analysis. For this purpose, after searching the databases in a time limit of 2000-2020 (November), studies were selected that directly examined the subject of organizational integrity and entered the analysis phase. The selected studies were entered into MAXQDA11 software for coding. Research Findings: After the coding process, 98 codes were identified. From the referral point of view, among the identified codes are clear codes of behaviors, Informing about the results of the organization's performance, training, and empowerment of personnel codes were the most important in terms of the number of referrals in research terms respectively. In the next step, codes were divided into 15 Categories. Innovation or Value of the Article: Achieving a comprehensive model with the Meta Synthesis approach is one of the innovations of this study, which could be a pattern for other research.

Introduction According to the dominant thought in Islamic theology, distorted narrations are not acceptable, and especially Shia from late times to the present era, believe in the originality of the revelation of the Quran and its Incorruptibility and that the contents and words of the Holy Quran have never been distorted, but some reports from Sometimes the sayings about the acceptance of the occurrence of distortion in the Qur'an are carried by the Shiites, and it harms the idea of Incorruptibility in the eyes of the Shiites. The claim of abstract knowledge and the support of validity by distorting the Qur'an in the words of Akhund Mohammad Kazem Khorasani (died 1329 AH), a jurist and usulist, the author of the book Kefayeh al-Asul, is one of the cases that raise doubts, and addressing it and rereading and analyzing the view of this Shia thinker on the issue of falsifiability makes the Quran very important.Research Question(s)What is the concept of helping credibility in the mullah's statement about distorting narrations? And does Khorasani Mukhtar believe in distorting the Quran?Literature ReviewHowever, until now, several researches have been conducted on the proof of the non-distortion of the Holy Qur'an, among which the work closely related to the present research is an article titled "Critical Analysis of the Twelve Reasons of Muhaddith Nouri in Proving the Distortion by Deficiency" by; Maryam Qolizadeh Pasha, Abdul Hadi Faqhizadeh, Mahmoud Vaezi and Maleeha Al Sadat Seyedreza, published in the journal of religious research, period 20 autumn and winter 2019, number 41, which proves that most of the narrations in the book are obtained from unknown or fake sources. They are related to the difference in readings, which are either related to the way some Quranic words are recited or provide a special interpretation of some verses. But from the point of view that Makhund Khorasani's point of view is re-examined, it is unprecedented and innovative. The review goes under these subheadings.MethodologyIn this article, with a descriptive-analytical method, the general rationalistic approach of Makhund Khorasani and his principles in expressing the authenticity of the book's appearances are introduced, and the aspects of Makhund's reasoning about distorted narrations are discussed.ResultsThese are all the arguments mentioned by Akhund Khorasani in the form of distortion of the Qur'an, but if we look carefully at his words, there is no trace of acceptance of distortion, especially regarding the issue of distortion of the Qur'an, which certainly cannot be found, and it is sufficient that they following Sheikh Ansari, he considered it as a possibility and did not attribute it to any ancient group.DiscussionFrom the point of view of Akhund Khorasani, verses about the resurrection and the quality of resurrection, stories, proverbs, rulings, etc., are distortions of the verses, where the authority of appearances has no meaning. And since it is an instructional ruling and requires reasoning, therefore, we do not have the authority of outward worship in them, and if there has been a distortion, it is not a problem for us. What is important for us is the authenticity of the appearances in the verses of commandments. Because the meaning of justification is only specific to the cases that are related to the act of the obligee, and therefore our abstract knowledge is practically and judiciously dissolved.After stating these things, the late Akhund Khorasani says: Our statement is correct if our general knowledge about the occurrence of abortion or tasheef is separate from the evidence, and only if we say that the evidence is connected with this occurrence of abortion or tasheef, then we will find knowledge. The evidence related to abortion is brief, but we don't know if this evidence is related to the verses of al-Ahkam or related to other verses, then we will find a problem. Because we know that there was evidence and it was aborted. We doubt the relevance of the omitted evidences to the verses of Al-Ahkam. And the doubt in the existing similarity creates a problem in practice for the revelations. They even give an example: like Mullah wrote a letter to us, it had three pages, one page was about instructions related to us, one page was Mola's own travel diary, which has no excuses or excuses for us, and the third page was explanations and clues. It was in relation to those first two letters. We don't know if this letter and the third page contained evidence that it is related to the letter that was related to our duties, or not that it is related to the second page that is the memoirs of Mullah's journey, as the wise say; you act on that first sheet and don't pay attention to this doubt, if this third sheet is lost and you don't find it, say, God willing, that third sheet is not related to evidence contrary to what appeared in that first sheet.Yes, if we doubt whether it was the third sheet or not, the late Makhund says that the wise do not pay attention to doubt here. But if we know that there was a third sheet and it was lost, we don't know which part of Mullah's letter this third sheet was related to, here rational people pay attention to doubt and do not act on that appearance in the first letter.ConclusionThe findings of the article indicate the critics' misunderstanding of Akhund Khorasani's view of distorted narrations. This is despite the fact that the late Akhund considers the idea of distorting the Qur'an to be completely invalid. In expressing the authenticity of the appearances of the words of the Qur'an, he considers it to be a non-excellent abstract knowledge and lacks justification, which is basically not proof and does not harm the validity of the appearances of the Qur'an. Based on this, Makhund's discussion has nothing to do with accepting the validity of distorted narrations, but based on his rationalistic approach in the position of investigating and responding to an impossible assumption and possibility, and that the possible assumption is not logically impossible. Belief in the principle of non-distortion of the Holy Quran is undeniable among Shiites, especially the late Akhund Khorasani.

Judges have both considerable power and discretion in exercising it. Given the power and discretion, the personality of the judge is essential. Especially in hard cases, the "who is the judge" is no less important than the "what is the law". If the law is in the hands of a virtuous judge, it is more likely that his judicial power and discretion will lead to justice and fairness. Therefore the virtue approach to judicial judgment is important. The most important judicial virtues are: lawfulness, legal intelligence, judicial wisdom, courage, temperance, impartiality, independence, Incorruptibility, judicial skill, justice, and compassion. An essential advantage of the virtue approach to judicial judgment is that it is compatible with the Islamic jurisprudential tradition. Thus, a rich dialogue can be established between modern virtue theory and the Islamic jurisprudential tradition. In the present article, while outlining the theoretical foundations, the application of the virtue approach in "judicial selection" is examined.

Undertaking a relative approach and avoiding any kind of absolutism or dualistic attitude, Simin Daneshvar regards the militarism either from the embodiment of respecting law and fighting against crime, or the inexorable executors of decrees and policies of Pahlavi regime, due to their unqualified interdependencies on bureaucracy. However; these policies and commands often stand in opposition to their moral values, assessments and sentiments. Her approach to the presence of the militarism, in her short stories, as the major instruments of governmental power, differs from that of those writers who present them as an impressive stratum in social and political upheavals. From this perspective, Daneshwar sometimes elevates the soldiers to the state of Incorruptibility, regarding their actions and operations. As Daneshwar prescribes, the non-humanitarian bureaucracy occasionally contradicts to the soldiers' sentimental and humanitarian discernments.However, she adheres to the competence among the military that they have the capability to undertake a non-bureaucratic counteraction, whenever they encounter the benefits and expedients of metaclass canonical authority.

Christians believe that all the gospels are divinely inspired; That is, nothing has been added or subtracted from it; While the oldest available version of the Gospels is at least three hundred years away from the alleged time of its compilation, and the later versions are about nine hundred years. This point has caused the different verses of different versions of the Gospels to be different from each other; A claim that challenges the revelation and Incorruptibility of the text of the Gospels. Using the descriptive-analytical method, this research, which is based on the documents of the Holy Book, tries to investigate the additional verses claimed in the codices and translations of the Gospels and to express the views presented in this field. Pointing to God's design on the existence of alleged verses, the inability of copyists to correctly transmit the original text, and the possibility of minor errors in the text of the Bible, are among the views that have been raised in the context of the additional verses of the New Testament.

The interpretation known as Tafhim al-Qurʾān is authored by the contemporary Indian-Pakistani reformer and thinker, Abul Aʿla Mudūdī. It is among the respected exegeses well-received by the youth in the Indian subcontinent and, more recently, in Islamic countries. Considering its significance and position, the current research employs a descriptive-analytical method to elucidate the interpretive foundations of Tafhīm al-Qurʾān. While Mudūdī does not explicitly state his interpretive principles in his book, a thorough examination of Tafhīm al-Qurʾān reveals his most important interpretive foundations, which are in harmony with those of the majority of interpreters from both sects: the Incorruptibility of the Qurʾān and the accuracy of all its contents, the wisdom of the Qurʾān, the eloquence of the Qurʾān, the lexical precision and rhetoric of the Qurʾān, the completeness and perfection of the meaning of some verses, the comprehensiveness of the Qur'an, the universality of the Qurʾān, the need for interpreting the text of the Qur'an due to its importance, necessity, and urgency, the possibility of interpreting the text of the Qurʾān, the multiplicity of the Qurʾān's layers of meaning, the general statements of the Qurʾān, and the connection of Qurʾānic concepts with the culture of its time.

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.