mohammadali rezaei kermani

After the Holy Quran, the traditions of the Infallible Figures (A.S.) are the most important source in deriving jurisprudential rules. The contradiction between Hadiths is considered as one of the basic challenges facing Islamic scholars and Hadith experts. Some scholars and mujtahids tried to solve this dilemma and chose ways and methods to solve it. Sheikh Yusuf Bahrani is one of the Hadith experts who endeavored to revive the element of taqiyyah as the main factor in the contradiction of narrations and identifies the infallible Imams as the cause of discord among Shiites. Many Usuli experts such as Shahid Sadr disagree with this theory and consider other factors such as cancellation (naskh), loss of evidence, narrating by meaning, imitation, falsification, gradation, compliance with capacity and misunderstanding of the narrator to be effective in this regard. By examining the theory of Shahid Sadr, the present research reveals that what is proposed as the causes of narrations contradiction is due to the lack of full tracing the reasons for the narrations contradiction and is a kind of illusion of conflict. With a correct understanding of the reasons for the conflict in the narrations, the return of the difference in narrations is based on the same element of taqiyyah, and the contribution of other factors is considered insignificant.

Salafism is a social and religious thought and movement among the Sunnis that considers the way to solve the problems of Muslims to follow the method of the Salaf (early Muslims). However, they made many mistakes in this direction due to their distance from one of the weights, which is the lineage of the Prophet of Islam (PBUH), and offered opinions contrary to common sense and thought to the society. They were criticized, and today, with the advancement of the scientific level of society, these attacks and criticisms have increased and many questions and problems have been raised in the minds of young people and intellectuals about their beliefs, and they can not answer these questions with previous beliefs. One of these issues is the issue of "intrinsic monotheism", which was never mentioned in their classifications, because intrinsic monotheism is in clear contradiction with their belief in the physicality of God, but today, in response to young people, the views of "Algerians" The great Salafis are in the contemporary era as seen in the divisions of monotheism. He proves the inherent monotheism, although he is paradoxical in his interpretation of the verses, and in practice, with great caution, he opposes his words. This article seeks to explore his beliefs in "inherent monotheism," and to show the evolution of Salafi views over time.

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 implemented curriculum contains teaching-learning procedure performed between the instructor and the learner in an actual educational environment. Taking models from Imams’ practical approaches to education, especially that of Imam Sadigh (P B U H) as the forerunner of the ideal Islamic education is necessary for achieving a pure Islamic-oriented and monotheist curriculum. Having employed three methods including historical research, explanation of propositions, and using reverse order, this research reviewed Hadiths and supplementary resources as well as their interpretations related to the life and sayings of Imam Sadigh and his general educational approaches and the curriculum he has run practically. The researchers have identified and explained these findings using analytical and combinational perspectives. 16 categories in the form of objectives, content, teaching–learning process, and evaluation are identified in Imam Sadigh's implemented curriculum including training successors from talented students to lead the class, creating the situation for investigation, the importance of free-thinking in education, the evaluation system of the learners and the position of teachers, etc. In terms of combination method, the rule of monotheism and ethics can be observed in the implemented curriculum of Imam Sadigh's educational system. The requirements of movement of the educational system of the country towards receiving its model from Imam Sadigh's implemented curriculum is presented in the end.

Rawzat ul-Amthal, a commentary book of the Quranic allegories, is of many good particularties and, at the same time, is subject to critique from some aspects. Though commentators have done their best in the field, their works may not be put at the same level as Kuzekonani`s Rawzat ul-Amthal. Needless to say, this book is subject to critique as may be the case for any work. Such being the case, the authors have studied it critically with a critical and descriptive method. As it seems, one may decrease the flaws of a work with careful attention, precaution and giving certain documentations. With regard to these considerations, this work is preferred to other ones.