hamid imandar

As a text and word of God, the Qur'an has a miraculous effect and is a revelation in terms of "words" and "meaning". On the other hand, God commanded the Prophet (PBUH) to "repent" while reciting the Qur'an. On the other hand, "multiplicity of meaning" is proposed as a semantic theory regarding religious texts and specifically the Qur'an. In an analytical way, based on the content analysis table and library tools, the present article has criticized the theory of "multiplicity of meaning" based on the existential and functional effect of the doctrine of "substitution" before reading the Qur'an. The Qur'an, in various cases, has ordered to "repent". According to the conducted surveys, the highest frequency of the direction of "Mustaazeh Maneh" belongs to "Shaitan". "Protection and negation of Satan's rule", "prevention of slips in recitation and mistakes in interpretation" as well as "psychological and epistemological therapy" are among the major existential and functional works of "Esta'izah". Paying attention only to the appearance of words, phrases and sentences of the text, the sharing of mental ideas and the lack of need to discover and the importance of "author's intention" in understanding the text are among the contents of semantic theories that cause "multiplicity of meaning" in the understanding of texts. With a view to reasons such as; One: "Revelation of "Word" and "Meaning" in the Qur'an", two: "Emphasis on "Istiazeh" before reciting the Qur'an" and three: "Triple functions of Istiazeh recitation", "multiplicity of meaning" in the Qur'an is challenged.

Context is one of the most important signs in understanding the divine meaning, which is considered one of the main tools of the interpreter in structuralist interpretations. Considering the importance of Saeed Hawwā's Tafsir al-Asās among these interpretations, it is necessary to count the number of times the context is used under each function, and its interpretations are also criticized so that the interpreter's precision has been revealed in using the context in solving interpretive disputes. The research was done with descriptive-analytical method and using library resources, based on the findings of this research, Saeed Hawwā has used from the context in 357 cases, which includes 12 functions, including the development and limitation of the meaning of words, proving the continuity of the verses, which apparently seems to be incoherent, and understanding the type of tools and etc. The multiplicity of functions means the commentator's attention to different subjects. Although Saeed Hawwā has paid attention to the many applications of context, he has not paid attention to functions such as understanding Meccan and Madani verses and surahs, discovering the descent unit, choosing readings, etc., which are among the uses of context. Also, has not paid enough attention to various contexts, and giving priority to one's own opinions and the opinions of others over them, has caused weakness in his perceptions.

Losing its evidence over time, the view of Shaykh Mufīd and Sayyid Murtaḍā (unauthenticity of isolated tradition (al-khabar al-wāḥid)) proved to be inefficient, and therefore ‘Allāmah Ḥilī proposed the theory of the authenticity of isolated tradition and thus, made the examination of the chain of transmission and consideration of the attributes of narrators matter more than before. This provided the basis for the transformation of the two-fold division of hadith (authentic and weak) to the four-fold division (authentic, good, reliable and weak). Of course, in the viewpoint of ‘Allāmah Ḥilī and the first generations of the school of Ḥilah, evaluating the chain of transmission was not the only criterion for confirming narrations, and they were not indifferent to the evidence; therefore, sometimes they considered inauthentic traditions as authentic and acted according to them if they happened to have some features. The last generation of the school of Ḥilah, however, by leaving aside the evidence, chose the authenticity of the chain of transmission as the only criterion for accepting narrations, and unlike the former generations, they considered authentic hadiths to be limited to the authentic narrations and even insisted on accepting the highest authentic narrations (khabar ṣaḥīḥ a‘lā'ī). On the one hand, this extreme approach caused the emergence of the Akhbārīs and the isolation of the jurisprudence model of Muḥaqqiq Ardabīlī among the mujtahids after him, and on the other hand, it caused many rulings to be unsupported and, as a result, the principle (principle of non-existence (aṣl ‘adam)) to be more frequently used in issuing fatwas.In this article, we deal with the strictness of the followers of the school of Ḥilah in accepting the traditions and its effects.

Paying attention to the context and relationships of association, along with the semantic analysis of the words of a text, plays a significant role in discovering the meanings of that text and finding the way to the main intention of the speaker. Therefore, the semantic analysis of the word fear in the verses that seem to contradict the infallibility of the prophets, as well as the contextualization of these verses and the surrounding and nobility of theology, is a guide to discover the meaning of God and match the meaning of the verse with the category of infallibility. Also, the translation of these verses from the source language requires maintaining the grammatical and rhetorical structures and reflecting the correct theological foundations in the target language so as not to create doubts about the infallibility of the prophets in the mind of the reader. The present research, by using the critical analysis method and choosing a number of literal, reliable, semantic, interpretive and free translation methods, to the interpretative reexamination and criticism of the translation of verse 37 of Ahzab, which tells about the fear of the Holy Prophet (PBUH) and the perception of his infallibility in the aspect of beliefs It creates a religion in the mind of the reader, has studied and reached the conclusion that the understanding of the truth of the Prophet's fear of the people depends on the discovery of the face and direction from which the fear took place, which is only The correct form of the fear of the Prophet (pbuh), the fear of an adverse effect on the faith of the people, is canceled by eradicating the Jahili ruling of banning marriage with the adopted son's wife. In fact, the verse, contrary to its reproachful appearance, is the fear of the Prophet (PBUH) from God through the fear of an adverse effect on the faith of the people.

The problem of the order and continuity of Quranic verses is one of the first problems discussed and researched by advanced scientific research of Quranic scientists. From about the third century of Hijra to the present era, Muslim scientists to answer doubts raised in this field, have entered and turned to the explanation and refinement of various theories. In the contemporary century, some Orientalists such as Neal Robinson and Michel Cuypers have dealt with the problem of the order of the Qur'an with linguistic approaches. They have created patterns in explaining the order and continuity of the Quran, especially in the long Madani surahs. Comparative analysis and explanation of these surahs are considered in this research. Finally, it is possible to introduce components such as dealing with long Madani Surahs, thematic classification of verses, Latin nomenclature, the use of similar indicators to discover the relationship between parts, focusing on the central structure and referring to intertextuality as common features of the two models. Compared to Robinson, Cuypers has made distinctions in his proposed model by focusing on issues such as the use of assonance as an indicator for the existence of a relationship between different parts of the text, the limitation of the number of parts in the lower levels, and paying attention to the micro and macro levels, as well as being more systematic and structured.

When Allamah Helli selected the theory of 'authority of individual hadiths', he set the criteria of authority chain and the characteristics of the transmitter as the bases for evaluation of hadith. In this way, the legitimacy of a hadith was focused on the conditions of the transmitter. However, he did not reject the evidences for accepting a hadith (especially the practical fame). Indeed, he did not ignore the evidences for accepting a hadith, but this approach lost its effect and popularity among the scholars after him, especially in the jurisprudence of Muhaqqeq Ardabili and his disciples. Muhaqqeq Ardabili's intellectual circle had a critical approach to the theory of injibār and, on the other hand, by mentioning 'faith' as a condition in accepting the transmitter's tradition, they had restricted authority to ṣaḥīḥ (right) and ṣaḥīḥ aʿlāʾī (sublime right) hadiths. This rigidity in accepting traditions prepared the ground for reinforcing the rational aspects of the jurisprudence of Muhaqqeq Ardabili's intellectual circle and diffusing resort to the generalities and specificities of the verses on precepts and the definite tradition as well as extracting fatwas accordingly. In such an atmosphere, it is quite normal that, by putting aside a large body of traditions, some would not accept such as approach and rise against it. In this way, the Ḥilla school prepared the ground for its own decline and emergence of traditionalism.

Jamal al-Din Qasemi, the author of Tafsīr maḥāsin al-Ta’wīl, is an interpreter attributed to and popular for Salafism. His approach to such a discourse as broaching the subject of ijtihad and his widespread reference to the Salafis in his writings confirms this matter. However, his rather inconsistent approach to the Salafism concerning such subjects as Sufism and innovations in this respect can be taken into consideration. In respect to various thoughts and ideas that exist concerning the attribution of Jamal al-Din Qasemi to Salafism, the present research has examined his Tafsīr maḥāsin al-Ta’wīl with the descriptive-analytical method aiming at studying the interpreter's monotheistic thought and the degree of his thought's conformity with the Salafis so that one can talk with certainty about the interpretation to be Salafi or non-Salafi. The findings yielded from the research suggest that in the field of monotheism as the most important component asserted by the Salafis, he considerably conforms to the followers of this trend, to the extent that in explanation of the Divinity and Lordship monotheism and its essential concomitants he has commented quite consistent with the Salafis. However, in the field of attributive monotheism, contrary to the Salafis, he has inclined toward declarative attributes hermeneutics due to his tendency toward allegory and literary imagery and attachment to such interpreters as Zamakhsharī and Ālūsī.

Salafism as a school is based on a particular conception of foundations and methods of kalām. It was founded by Ibn Taymiyya al-Ḥarrānī. In our time, the advent of neo-Salafism has presented profound challenges to certain traditional Salafi beliefs. Neo-Salafists have adopted different strategies as a consequence of their encounters with traditional Salafi theology and the requirements of the modern world. Some of these strategies include: interpreting away the transmitted attributes as far as attribute-monotheism is concerned (Sayyid Qutb); taking the traditional Salafi reflection on attributes as fruitless; negligence of attribute monotheism on part of prominent traditional Salafists such as Muhammad Qutb and al-‘Awda; rejection of the tripartite division of monotheism to which traditional Salafists generally adhered; providing a reinterpretation of lordly and divine monotheism; replacing inner beliefs and inner permissivism with bodily actions (neo-Salafists such as Sayyid Qutb and Mas‘ari); pervasiveness of excommunications in their interpretations and explanations of certain religious concepts, such as the definition of faith and disbelief as well as some problems of monotheism, government, and legislation; propounding the permissibility of rise against the ruler or legitimacy of peaceful protests by people such as al-‘Awda and al-Qarani; permitting the practice of ijtihad and disputes over the reliability of khabar al-wāḥid (a hadith transmitted by one person).

The comment of the concept of "hukm bi ghayri ma anzalallah" in verse " wa man lam yahkum bima anzalallah fa ula`ika humu `lkafirun" by all Fariqain commentators differs greatly with that of Takfiri Salafists with regard to the concept and extension both.Most Sunni commentators, restricting the concept of "hukm bi ghayri ma anzalallah" viewed kufr as what understood in Fiqh. It should be pointed out that most of the Sunnite commentators, relying on numerous exegetic narrations under the verse have avoided Takfiri approach. Neo-Salafists, however, leaving the three current exegetic approaches of Sunni scholars and emphasizing some particular cases of the hukm, following khavarij and relying on some opinions of great Salafists accepted a radical interpretation of the concept that, of course, has no root in the interpretive views of the Sunni thought.

The gradual transformation and evolution of Imam Khomeini's views on the issue of ghina and music, especially in the post-Islamic Revolution period, in terms of the modern requirements and dynamics of his jurisprudential views, is an obvious and undeniable fact. But, it should be ascertain in which fields the evolution of his intellectual endeavors has taken place. The findings of this article show that Imam Khomeini, overall, is his book Prohibited Jobs (Makasib Moharrameh) and in his fatwas as well as speeches has introduced the sound of motrib as the religious subject of Ghana. Imam’s statement in Tahrir al-Wasilah, to which majority of scholars refer for supporting their inference on this issue, cannot oppose his vast written and oral documentation on limiting the religious issue of ghina to exciting song which is open to interpretation. In this regard, attempts have been made in this paper to draw on a careful comparison between the viewpoints of Sheikh Ansari and Imam Khomeini, who maintain that exciting song is the criteria for ghina. Thus in Imam’s viewpoints, any kind of exciting song with idle parties and the words of the sinners is ghina and hence any exciting song is necessarily among the idle songs in the above sense.

The sensitive approach of salafis in interpreting metaphysical concepts such as believing the unseen is considered as the ontological basis of this systematic thought. The present study is to investigate Aloossi's and Salafis' theological thoughts comparatively as the founders of this school of thought. Using an analytical-descriptive research method, the authors of this paper have studied the issue of believing the unseen. According to the studies, Aloosi has implicitly approved salafi thoughts in interpreting the issue of believing the unseen, although his undeniable susceptibility of soofi inclination has opened up a gap between his viewpoint and that of salafis'. In one hand and in line with salafis, Aloosi has emphasized the issues such as non-intervention of interpreting believing the unseen with the issue of lordship and absolute lordship of the divine nature, and on the other hand, he contends that the friends of God has been able to know the unseen, Moreover, Aloosi maintains that the unseen knowledge is limited. Aloosi's blind binding and dogmatism to the manifest and external face of the verses of believing the unseen and the necessity of intermediators for transmitting the unseen to the friends of God could be the reasons for his proximity to salafi foundations. Not believing in the issues such as tact, inspiration, exactness, narration, and proving the greatness of friends of God based on verses 26 and 27 of Jinn chapter all mark Aloosi's distinction from other salafis.

The Holy Quran from the view of all Islamic schools has been propounded as the foundation of the affirmation of the Islamic theological and ideological beliefs. With the pivot of Tawhid (oneness of God) as the most important fact presented in the Islamic - ideological bases, the present paper has studied the effect of the exegetical -tafsiri- bases and methods in this area. The method in this note is to study the role and function of the interpretive methods in the explanation of Tawhid concept. The current of hermeneutic interpretation because of being under the strong influence of the interpretive bases has been paid attention and has researched the undesirable outcomes of this approach in the validity of the issuance of the holy Quran. The distinguished look to the Quranic revelation with the presentation of human being and non-divine origination for the verbal quiddity and their semantics has been the milestone of the interpretive principles of the hermeneutic current which it has directly influenced the understanding of this current of the different aspects of Tawhid concept. In the field of the indicative Principles has been paid attention to the semantic stages and the comprehensibility of the Quranic revelation and has been emphasized on the Tawhid issues such as taʾwīl (Interpretation or allegorical interpretation) and tashaboh (similarity) of the God’s attributes. Impact on The method is to examine the role and use of the bases. Emphasizing of the indicative independence of the holy Quran between the Shia and Sunni scholars sometimes causes the Salafi attitudes in the field of practical monotheism (at-Tawhid al-Amali); the interpretive method originating from hadiths in its Sunni seminary school in Salafi current has been appeared and with relying on the weak traditions, tajsim (in effect believing that God has a body) and tashbih (anthropomorphism) in the field of Unity of Attribute (al_Tawhid al_Sifati) has been indused. The approach of narration (of hadith) in Shiite seminary school also with corrupting the indicative independence of the holy Quran has been leaded to tawil (Interpretation or allegorical interpretation) and esotericism in the area of monotheism (Tawhid). The rich presence of the hermeneutic and allegorical Interpretations in the method of the philosophical interpretation and paying attention to the holy Quran as a literary and cultural product in the method of the literary interpretation has also followed harmful (bad) effects in the perception of the companions of these two currents in the area of Unity of Attribute (al_Tawhid al_Sifati).

The most important common principles of interpretation between the Mu'tazilite and the neo-Mu'tazilahi school is symbolic interpretation, which brings to mind their proximity, but paying attention to its function, in terms of each group, eliminates their proximity. Using a descriptive-analytical method, this paper studies the Mu'tazilite symbolic interpretation and Nasr Abu Zayd's symbolic interpretation viewpoint, as a well-known neo-Mu'tazilahi scholar, with a comparative approach. The research findings show that the Mu'tazilites symbolically interpret the appearance of verses, with exact theological and ideological basis, whenever they consider a certain verse in contrast with their rational foundations and five principles, particularly in terms of the purification of the divine essence. But, Nasr Abu Zayd uses the symbolic interpretation merely to prove the historicity of the Qur'an, and the basis for adapting its concepts to modernity by relying on different foundations with the Mu'tazilites, and ignoring their concerns about the purification of the divine essence.

The Basis of Salafist school has established on Special approach of various aspects of the Theism. In this paper by the interpretive approach to the issue of Theism in Perspective of Alusi and Rashid Rida has evaluated the amount of their commitment to the principles of the Salafi thought. By a comprehensive review in interpretation and theological views of Alusi on topics of Theism we find considerably different and sometimes contrasting with approach of Salafism. So the famous theory based on Salafism of alusi can not be true. The power of knowledge with respect to the legacy of predecessor and not emphasizeing on the schools of theological and legal has introduced him as a liberal character. On the contrary it must be held the idea of Rashid Rida must be held at least in Theism has relative agreement with approach of Salafism.

Sensational ontology and the differentiated denial of incorporeal beings by Salafis have had a profound effect on their perception of the requirements of monotheism, such as imploration and supplication. In this regard, it seems necessary to consider the views of the commentators attributed to the Salafist movement in the area of supernatural issues. In order to determine the validity of attributing Ibn Kathir to Salafi interpretative school, the present paper studies the interpretative approach of Ibn Kathir as a Salafist commentators on this issue, and compares the views of Ibn Taymiyya, the founder of Salafism , the majority of the followers of this school and the interpretative approach of Ibn Kathir during the compilation of " Tafseer al-Qurʾān al-ʿAẓeem ". Finally, it should be stated that Ibn Kathir has differentiated himself from Salafi doctrines in important discussions such as " Sama' al-Mawta " (dead one's hearing) and especially the issue of "presentation of deeds". He was implicitly inclined to Salafism in the discussion of "abstractions ", but has not explicitly supported Salafi's position. Hence, the important differences between Ibn Kathir and Salafist views in explaining supernatural affairs as one of the components of Salafism have seriously weakened this sect and the Salafi presuppositions in rejecting concepts such as supplicating the dead.

Existence of multiple viewpoints and sometime inconsistent regarding the concept and area of historical views in understanding of revealed context in contemporary scientist's thought has led to the necessity for typology and analysis of different views for achieving modest and regulated approaches. There are three different opinions among the contemporary scholars as follow: ''Historicity as a formation of revealed text in the context of the history''; "formation of revealed text under the control of Arabic culture: and "Historicity based on Philosophical hermeneutics principles". Current study via descriptive – analysis methods has shown that historicity is accepted when explains the historical evidence and event of the time of the revelation of the Qur'an and does not damage to the objective identity of revealed text of the Qur'an. Also, it has shown that some types of historical understanding like as "exegesis through philosophical hermeneutics" or "Contemporary literary commentary" because of some difficulties, must be correct and adjust. Therefore, the Noble Qur'an in addition to observing the realities of the life of the descending audience has a transcendental identity and does not change with changing environment Keywords: Critical Analysis, Historicity, Philosophical Hermeneutics, Contemporary Literary Commentary, Contemporary Scholars.

The contemporary Salafis refer to Ibn Kathir as a prefect Salafi exegete. With the pivot of Tawhid (Oneness of God) as the basic area in Salafi school, this note quarrels with this claim. With studying Tafsir al-Quran al-Azim, it reveals that there are absolute or partial disagreement between the interpretative approach of Ibn Kathir and the particular Salafi comprehension about some aspects of theoretical and practical Tawhid. With selecting the full giving authorized (tafviz)interpretative school in the interpretation of God’s attributes, he has tended towards the attitudes of the late (modern) ʾAshʿarīyya as one of the schools vs Salafism. Moreover, Ibn Kathir’s determination of Tawhid al’Ibadi (Tawhid in worship) and its requirements through his Tafsir cannot accord with the special approach and exclusive approach of Salafis. His perception of whole aspects of Tawhid issue reinforces this claim that he has inclined toward ʾAshʿarī School after death ofIbn Taymiyyah; as for proving Ibn kathir’s Ashariyya way, the considerable historical documents have been presented.

In order to authenticate their claims, followers of Salafism try to attribute prominent scholars of different eras to their school of thought. This research is going to explore the correctness of attribution of Ibn Kathir and Alousi to the Salafi movement. In this regard and based on two commentaries of the Quran, Tafsir al-Quran al-‘Adhim and Ruh al-Ma‘ani, the requirements of monotheism as the most challenging topic between Salafism and other theological schools of thought will be studied. Also, this research focuses on the viewpoints of Ibn Taymiyyah, the founder of Salafism, as a criterion for evaluation of these two commentators. The conclusion is that Ibn Kathir and Alousi have deep differences in the discussions about requirements of monotheism with Ibn Taymiyyah and other Salafi scholars. Therefore, we can doubt in attribution of Ibn Kathir and Alousi to the Salalfi School of thought. In addition, deep dissension among Salafi scholars in an important issue like monotheism can put introducing Salafism as a solid and systematic school of thought under a big question mark.

Investigation in Sayyed Qutb's writings reveals his deep conflicts with majority of the traditional Salafiyyah in explaining topics such as attributes monotheism. By a complete contradiction to the Salafis monotheistic foundations, he regards monotheism in sovereignty and legislation as the component of the concept of monotheism. Meanwhile, the most important point of Sayyed Qutb's claims turns to his emphasis on the involvement of acts in the excommunication (takfir) of one who rules according to what Allah does not revealed and the excommunication of the people who are ruled by him. Unlike the vast majority of thinkers of the two major Muslim sects, he imagined not practically committing of the divine commands as the replacement of commanding according to what Allah does not revealed and, indeed, he contributed an excommunication (takfiri) approach. In order to explain Sayyed Qutb's excommunication (takfiri) statements, this writing shows that his statement refers to the esoteric infidelity in that although he refuses of issuing a jurisprudential statement for belief excommunication and, on the basis of the nominal Islam of one who contradicts monotheism in sovereignty, he emphasizes on the social and religious rights of him, he considers him as an esoteric infidel and as deserving of otherworldly punishment just like the Hypocrites (Monafiqun). In other words, Sayyed's purpose of putting forward the issue of excommunication in legislation was only to warn the Muslim and nonMuslim societies against the consequences of infidelity in sovereignty monotheism and, by putting forward the issue of esoteric infidelity, at the same time he marked not committing to this concept, he kept himself away from stating against the contradictors of sovereignty monotheism as determined and external infidels.

With planning relatively explicitly a essential lawfulness of ghana in the period of growing Shiite Sufism, Feyz Kashani and Mohaqeq Sabzevari have been accused of being effected by Sunni Sufis and particularly Abu Hamed Ghazzali as a vanguard Sunni Sufism. According to the opponents` approach, permitting ghana by Feyz and Mohaqqeq was a cleverly strategy until they could make Sufi vajd and sama appear documentary. But when theories of Feyz Kashani , Mohaqqeq Sabzevari and Ghazzali are compared with each other, we understand that Ghazzali`s definite purpose of his permit was only acceptance of Sufistic rituals including vajd and sama`, and in contrast to Shiite foqaha, he was not so much faced with an obstacle such as conflicts of traditions in the Sunni resources. Therefore, Ghazzali has basically adopted a first rate and subject oriented approach to planning this problem, and for this reason, vastly tried to find the positive strategies for proving the permission of ghana. On the opposite side, are Feyz and Mohaqqeq who have used some elements of Ghazzzali`s theory in order to resolve many conflicts between the Shia traditions and remove the specified ones, and for the reason of the same second rate and problem oriented approach, refused to justify the requisites of accepting essential lawfulness of ghana which is justly confirming the Sufi sama`.

Arranging a pattern for evaluation and optimizing the present status of knowledge is a way to fulfill the requirements and complexities of human society and the present problems of the country; and since any classification has a theoretical basis and philosophical foundation, it is therefore formed on the theoretical basis of a certain school. Thus, the necessity of drawing an outline based on religious thinking turns to be an indisputable issue; because the Westerners’ classification does not provide for the ultimate goals of religious civilization and reliance on old patterns do not solve any problems, they follow the scholars’ intellectual methods more than anything else and reflect their typical attitudes and worldviews, and sometimes they follow the historical conditions of knowledge, social and cultural incidents, etc. Therefore, we intend to present an overview on a classification based on religious traditions. In this respect, one tradition is of special importance and considerable popularity among the two sects, about which various interpretations have been presented. Despite the fact that the majority of scholars – regardless of their profound disagreement in the interpretation of this hadith – consider it to be intended to delimit the Islamic knowledge, Imam Khomeini generalized it to non-religious knowledge, as well. This article is briefly touching upon his approach to this hadith.

As unique phenomenon in the contemporary Salafiyyah trend, "Inter- Denomination Sects" has trapped this school by deep kalami and belief challenges and disputes. Thus the examination of backgrounds for formation of these sub-sects is an inevitable necessity to analyze the reality of the Salafiyyah trend. The present research's basic question is the backgrounds for formation of these sub-sects and the way their appearance and emergence into the interior of the Salafiyyah trend. To examine this phenomenon, it is important to identify the nature and components of each of these sects and to distinguish their theoretical and belief boundaries and commonalities. It seems that the Salafi pioneers' dogmatism, exclusivism, rigidity, intolerance towards opposite opinions, excommunication-centric and historical violation had played an influential role in this phenomenon.

The ancients, following Aristotle, used to classify sciences according to their subject criterion. This criterion had created such problems as non-comprehensiveness of all sciences and not achieving a comprehensive classification of sciences, etc. For example, the problems of some sciences like theology, principles of jurisprudence, or jurisprudence and law, or history and geography, etc. do not enjoy such a relationship to their subjects and not all their problems signify the inherent accidents of their subjects. It was here that some scholars such as Muḥaqqiq Khurāsānī and many of the legal theoreticians (uṣūlīs) after him, resorted to “goal” (ghāyat). This viewpoint, that has been formed because of the deficiency of the Aristotelian epistemology pattern, has itself suffered from deficiencies, which has prompted the scholars followed by the author of Al-Kifāya to undertake some modifications on it; some consider the (subject-oriented) Aristotelian epistemology pattern as more efficient; and yet another group present a third pattern apart from these and even find tendency toward eclectic and conventional approaches.

A full consideration of Salafi`s negative approaches to correct the school of proving qualities may be regarded as one position for right critique of the school. The efforts of Salafi scholars to support the school, under their negative strategies have been based on three main pivots: 1. rejection or justification of accumulated hermeneutic sayings of Salafi leaders; 2. explaining the proofs against hermeneutic description of Divine qualities; 3. opposing the principles of other schools in the field. Salafiyyah used numerous strategies including bounding apparent qualities to verbal and mental signs, doubting in serious meaning of the verses, unreasonably preferring traditions supporting ta`wil without and satisfying addressees to oppose some ta`wil. Again, relying on some weak and false principles including lack of permission for delaying expression from the time needed, unreasonability of obligating community to affectedly understanding of qualities and abundance of traditional texts supporting superficiality, they have opposed proofs of ta`wil school. And finally one may argue that Salafi`s negative strategy for criticizing opposite schools is of considerable failure and weakness as applying clear and frequent fallacies in proofs, biased and purposeful sayings on other schools to magnify their inadequacies, disputes over some unnecessary partials as an obliging for purifying monotheism, extreme formalism in commenting qualities, slogan-like, dogmatic and sometimes fanatical interaction with the principles and goals of the school proving qualities and falling in unreasonable justifications.