“Josheghan-e-Ghali” is located in Isfahan Province near Kashan County, and it has some economic communication with this two cities. Carpet weaving has been common in this area since Safavid era and the products have been exported. In spite of a rich artistic history, this region has been rarely studied. This paper is the first survey about history of carpet weaving in “Josheghan” and the theories about it. The information of carpet weaving in this area will be forgotten, so library research and field method have been used for collecting related data. In Safavid era various carpet designs were weaved in this region but in Qajar era and after that, designs had reduced and some special features had been appeared in the products. It seems that the theory of “Pope” regarding the derivation of contemporary “Josheghan” design from Safavid vase carpet is reasonable.By the way no decisive theory can be expressed in this regard.

Identifying the exaggeration current of Ghalis in the minor occultation regarding Mahdi and his role in introducing the exaggerationists is particularly important. This identification has several uses in addition to familiarizing the people who exaggerate with an atmosphere of Imam's challenging and struggle towards them. Studies of the period of minor occultation show that after the introduction of extremists, they are portrayed as a very dangerous and harmful in Fegh sources, as well as anecdotal, historical and ideological evidence. During this period alone, several extremists emerged known as Ibn Nusayr Numeiri, Hussein Ibn Mansur al-Hallaj, Muhammad Ibn Ali Shalmaghany, Mohammed bin Ali bin Bilal, Ahmed bin Hilal Abartayi and their believers followers in the community who ebleived in Tafviz (transfer of authority of Imam to other people which is a deviation). Some of extremists of this period are influenced by one of the most dangerous former Ghalis, who was Aboal Khattab. The Imam of the time, either under his own signature or through his representative Nawab and his lawyers introduced these extremists and denied his Dispensation of Hujjah and refuted the Ghalis of this period and ideas associated with them.

From the perspective of scholars of hadith, accepting and trusting the narratives of a narrator depends on a variety of factors, lack of each result in distrust. However in special conditions, some of these inconveniences can be ignored and the narratives can be sentenced to correctness. Among these factors, lying and having reputation in heresy due to the great damage which imposes on the justice of narrators are the ones that according to scholars of both Shia and Sunni sects, without any exception, lead to distrust in a narrator’s narratives. In this article, reflecting on evidences in infallible Imams (PBUT) narratives and studying the statements of the experts on narrators (Rijal)., this theory has been proven that the two factors of lying and having reputation in heresy, can be seen more than all the Shiite narrators, in the extremists (ghalis) and therefore their fame for these two attributions is the most important cause of their weakness.

Introduction The first discovery studies on oil shale in the Zagros Basin are in the Qali Kuh region in Lorestan province. The results of their studies showed that Sarglu Formation in Qali Kuh region has the characteristics of oil shale. There are different methods for evaluating rocks in terms of hydrocarbon generation potential. One of the best methods is to use hydrous pyrolysis. This method can determine the production capacity of oil shales by simulating near-reality conditions. Materials and Methods In this study, the hydrocarbon generation potential of Sarglu Formation has been studied using hydrous pyrolysis method. Therefore, for this study, hydrous pyrolysis cell was performed according to the desired specifications. Also, gas chromatography and carbon isotope analysis were performed to complete the studies on the samples. Discussion Hydrous pyrolysis test for oil shale samples of Qali Kuh region is performed at six temperature points of 330, 310, 290, 270, 250 and 350 ° C for 72 hours. Most hydrocarbon generation in this experiment occurs at 330 ° C. At 330 ° C, the percentage of gaseous hydrocarbons and non-hydrocarbon gases (CO2, N2, H2) is set as a bar graph in Figure 1. Fig. 1. percentage of the frequency of different hydrocarbon and non-hydrocarbon compounds in the gaseous product of aqueous pyrolysis at 330 ° C The rock-eval study on the sample of oil shale studied shows that the type of organic matter in the sample of Type II kerogen (Figure 2). Fig. 2. Diagram of hydrogen index versus total organic carbon to determine the type of organic matter In Figure 3, the Pri / n-C17 diagram is plotted in terms of Phy / n-C18. The above data is shown as a blue dot in Figure 3, which shows that the organic matter of samples is mainly of type II kerogen and was deposited in the marine sedimentary environment with reducing conditions. Fig. 3. Graphs of ratios of paristan and phytan biomarkers to normal alkanes and sediment environment indices and kerogen types Conclusion This study showed that the highest oil generation occurs at a temperature of 330 ° C, which is equal to 739 mg of oil per 50 g of sample. According to a study conducted in this region, 15. 72 liters of oil is generated per ton of oil shale. In fact, the above study clarifies that with the help of laboratory methods such as hydrous pyrolysis, it is possible to evaluate the production of hydrocarbon compounds such as oil from oil shale samples on a very small scale. This facilitates calculating and accurate estimating of oil production on a large scale.

The people of Andalusia emphasized Arabic culture and language and have an important role expanding them. Because of this matter literature and language was important, and the vocabulary was based on these efforts. Abu Ali Al-Ghali is one of the greatest scholars who has a great role in Andalusia culture and literature. He tried to collect books transferring Arabic sources and teaching to kholofa's children. He is one of the greatest writers of dictionaries, a linguist and a scholar. He created a big revolution in literature in Andalusia, taught many students and wrote many books that are famous in east and west.

In the levels of jarh (criticizing) and ta’deel (praising) narrators, the most severe confrontations by early rijali scholars were with the ghalis (exaggerators). In response to this viewpoint, two approaches have been taken: In the present era, some rijali scholars have tried to remove the accusation of exaggeration from some narrators to find a way to accept their narrations. From ancient times, a few have even assumed, even if exaggeration is proven, that it does not prevent a narrator from being reliable. Ayatollah Khamenei is one of those who believe in the possibility of bringing reliability and exaggeration together, and with considerable evidence, he has opened a way to trust some of those accused of exaggeration. The nature of this viewpoint is a question whose answer will play a very important role in reconstructing and understanding the ghali. Therefore, this research aims to evaluate this viewpoint using a documentary method for collecting data and an analytical-descriptive method as a tool for evaluating data. Part of the research findings can be reported as follows: The complete rejection of the narrations of each of the questionable groups by all early rijali scholars is accompanied by their unreliability, and since the complete rejection of the narrations of the ghali by all early rijali scholars has not been proven, proving the unreliability of the ghali using the approach of early rijali scholars is not possible. In other words, since there is no reason other than the approach of early rijali scholars for not considering the ghali reliable, a general judgment cannot be made about the unreliability of the ghali. On the other hand, logically, as long as exaggeration is at the level of a belief, it does not harm the reliability of the narrator and, in this regard, is no different from other beliefs such as Waqifiyya, Fathites, and so on. However, one cannot ignore the understanding of the nature of exaggeration as an important criterion in analyzing how to deal with the ghali.

In the early centuries of Islam, various sects were formed on the basis of Muslim differences in ideological and theological issues, especially on the issue of Imamate, and each of these sects adopted their own ideas and practices in justifying their sectarian beliefs and explained and interpreted the concepts related to the principles of religion, including towhid (Unity), nabovvat (Prophet-hood) and Imamate, relying on their own religious and political views and opinions. Morjachr('39')ah, Khawarij and Qadriyyeh, each of which gave rise to other sects and religious divisions, are just a few examples of such sects. Amir al-Muchr('39')minin calls these sects and divisions Ahl al-Aqachr('39')avil in Nuraniyyat Hadith and says what all these sects have in common is their belief in the Prophet-hood of Mohammad (p. b. u. h. ) and their dispute over the recognition of his welayat. In this article, we attempt to study these sects and their characteristics by focusing on the narrations from the Ahl al-Bayt (a. s. ).

Abu Mohammad Jaber ibn e Yazid e Jofi (deceased or born in 128 Hijri), is one of the well-known followers of Imam Mohammad Bagher and Imam Sadegh. He was one of greatest Imamieh Shiite Ulama and he believed in Return (Rujat). Due to Jaber attention to hidden meanings of verses and hadiths, that has been emphasized in some narratives and words that he quoted, thus Ghulat introduced him as one of their seniors. Ghulat abuse of his fame and character, caused that some figures assumed him as a semi Ghali or introduced him as a semi radical Ghali. Some figures also expressly introduced him as a Ghali. But with survey on the reasons of the judgment about him between early Shiite Rejalian and with reference to the narratives that approve him and the words of early Shiite experts in heresies in denial of the exaggeration (gholove) slur about him, and with attention in his narratives’ type and his attention to hidden meanings and concepts that could pave the way of Ghulat abuse of him, we could deny the charge of exaggeration (gholove) about him.

The issue of exaggeration (ghuluw) and its typical examples has always been discussed during the history of the Imamiya, and there has been a discrepancy about the extent of its existence. Some of their beliefs were sometimes considered Ghuluw and sometimes were regarded as the standard Imamiyeh doctrines. In this paper, try to investigate the Historical evolution of the concept of Guluw in the three schools of Kufa, Qom and Baghdad, and find the origins of the differences existing in them. Besides that, we seek to know which important characters were in these schools, and why their views were accused of ghuluw. In this article, some characters such as, Jabir ibne-Yazid al-J’ ufi, Mufadla ibne-Omar, Ibne-Abiya’ four, and Hisham ibne-Hakam from the Kuffah and, Sheikh Saduq, from Um school and, Sheikh Mufid from Baghdad school were studied. The research was conducted in a descriptive and analytical as a library one. As a result, It seems that Some of these figures who quoted special Hadiths which Ahl al-Bayt would narrate them only to their very close companions (who shared secret facts with Imam), caused people to call them Ghali. Also, some beliefs, (such as Sahv Al-Nabi) were considered ghuluww in a school while in another one, it was not ghuluww.

This research aimed to demonstrate that Ali, a Muslim Volga Bulgar poet, drew inspiration from Bahr al-Mahabbah fi Asrar al-Mavaddah and al-Settin al-Jame' le-Lataif al-Basatin (or Qissa-I Yusuf) in composing Qissa’i Yusuf (The Story of Joseph). Then, the author's writing style and method of adaptation of the two works were analyzed. In so doing, the French School of Comparative Literature, which is based on direct effect, was utilized. This study asserts that Ali's Qissa’i Yusuf has many similarities with and few differences from Bahr al-Mahabbah and al-Settin al-Jame' in the plot narrative (and even sub-narratives). Moreover, some parts are entirely similar to the two said works in expression and the arrangement of story details. In some non-fictional aspects, he has also adapted the two works. In some instances, in addition to similarity with al-Settin al-Jame' in expression, Ali has used its Persian words in his book. Ali has also pointed out that he was proficient in Persian and Arabic. In general, it seems that Ali has considered the two works and, in disagreements, has gathered and versified the narratives of the two works together, and at times has selected a more detailed narrative, and wherever appropriate, he has elaborated on emotional dialogues and descriptions.