SAFINEH
Year:2007 | Volume:4 | Issue:14 (SPECIAL ISSUE ON THE QURAN AND HADITH)|Papers Count:9

According to the Islamic tradit ions and narrat ions the recognition and knowledge about the Almighty God is the innate and inspired quality of the "reasonable "human being. Thus, the responsibility of the holy Prophets has been to "remember" of this qifted innate "knowledge about God", which may be overlooked. All the human beings are born while they are gifed withe this innate knowledge and recognition.One of the signs and proofs indicating the innate recognition of God is the acceptance and acknowledgement of the existance of God in the accidents and difficult conditions. It in clear that in a natural and innate belief, that is normally based on "Oneness of God, He is the Almighty, and the Omnipotent Authority of the universe, and the authority and Guardianship of the Divine leaders is granted by God. Their Divine power and authority depends on, and is resulted from their enjoyment from the Divine Light of Reason. The Respected Shia scholars from Skaikh Sadougi in 11 centuries ago, till the current age have specified and expressed their views about the innate recognition of God, the meaning of nature, and creation of human beings with their natural monotheistic faith.

There are many traditionists who have related the narration of "yaum al-Dar..." (The day of house...). In this article, in addition to a list of the narrators, this tradition is provided in the collections of 12 traditionists; and in every case the chain of the companions and narrators are mentioned.In evaluation of the documents of this tradition, we observe that many Shia and Sunni scholars of tradition have confirmed the accuracy, frequency and excessive appearance of this tradition in the collections of the traditions, and their views are deliberately discussed in the article.

While the introduction of Guardianship and leadership of Amir-ul- Momenin Ali (p.b.u.h) requirs a rationalistic app ouch, our description about this virtues and characteristics will be of a descriptive manner.In this article, by applying a descriptive approach, the qualities and characteristics of Imam Ali (p.b.u.h) are presented according to this name, nicknames, and titles and they are analyzed in a descriptive manner. The earlier writers have also attended this field, and according to a research, about 200 name, nicknames, and titles of that holy Imam have been counted in the Sunni references and books. In this article, in an alphabetical list, more than 460 name, nicknames, and titles of that holy Imam are collected and explained along with the references. In an appendix, a further collection of 34 names and nicknames are provided.

By a linguistic study of the words "Imam" and "good example", we find the words intention, attention, leadership, guide, index, criterion,... .In a Theological definition, "Imamat" means "general governance and sovereignty in both religious and worldly affairs over the liable persons, as the divine appointed successor of the holy Prophet".In the Shia traditions and culture, the holy Imam is divinely granted all the virtues and characters of the holy Prophet, such as "infallibility", "Divine Appointment", "Divine knowledge", ... except the position as messenger or Prophet. The human beings due to different reasons, and requirements of ther natures would like to follow desirable patterns and examples. in this holy Qur’an, to follow the good example in affirmed as a behavorial educational method. In a Qur’anic Lsearch of the title "good example" we find out that the holy Prophet has been a "good example" for the Islamic communities in various guiding affairs.In this article the necessity of observing the holy infallible Imams and the guides and good example for the wh ole mankind, and the Islamic communities, in particular, is discussed. At the same thime some of the virtues and qualites of the holy Imams, as acknowledged in the Islamic traditions and prays are presented.

The event of Ghadir khum has is exceptional aspects and importance. The orient lists have lad their speiral attitude toward it. A study of the orientalists’ approaches toward the Shia thoughts, in general, and the Ghadir khum event, in particular, reveals that they have not been able to study the original texts and main literature of Shia community, and have not recognized their essential points and principles. Most of the literature and books studied by the orientalists, have been from non-Shia, or onti-Shia sources, if we add the Western Chistian-Jewish attitude and culture of the orientalists, then we can assume that they have had distorted reports from the Ghadir khum event.M.I Sha’ban, the instructor of london university, in the Arabic literature field, in a recent paper about Ghadir khum has provided new causers for overlooking this important occasion, which are discussed, in detail, in this article.

From the specialities of Henry Corbain is his familiarity with the Iranaian Islam, and this attention toward the thoughts and spirituality of the Western hemisphere. By considering his application of the academic researchse, his viewpoints and thoughts are distinguished among the orientalists.mysticism is a fundamental theory to Corbain. In his view the doctrine of "Imamat" in Shia school provides the most comprehensive explanation of the spiritual life. To Corbain, the highest level of understanding of the divine Book(s) in its interpretation. While the descendence and inspiration of the divine words through the Prophet(s) would end, yet explanations would continue.According to Corbain for presentation of any lengthwise interpretation, the existance and presence of an infallible interpretor (explanator) is necessary.Corbian also distinguishes between the "philosophy of history" and "wisdom of history", and "the mystical language" and "metaphorical language". Corbain cansidered the "Divine word of inspiration" as a mystical one.