MINHAJ
Year:2011 | Volume:6 | Issue:11|Papers Count:7

Sheikh Tusi is among the great Shiite scholars of the fifth century AH. He has authored a number of invaluable books of hadith one of which is Ketab al-Amaly. Ketab al-Amaly is the outcome of 46 lectures offered by Sheikh Tusi. This book includes 1537 hadiths dictated by Sheikh Tusi to his students. An analytical study of this book indicates that hadith studies were followed diligently by Shiites during the early centuries after Islam, how narrations were tolerated in hadith exchanges, Sunni scholars and narrators attended the lectures of the great Imams and hadith scholars, and... which are dealt with in this article.

One of the important issues which has occupied the minds of Muslim scholars since the time of the revelation of the Quran is clarification of different aspects of the miraculousness of the Quran because this holy book comprises several facets as far as its miraculousness is concerned. Due to the greatness and immensity of the Quran, a new aspect of the miraculousness of this book has been revealed to the contemplative and insightful individuals at each point of time. Researchers working in the field of Quranic sciences and interpreters of the Quran are far from unanimity with respect to understanding and determining all aspects of the miraculousness of the Quran. It can be said that multi-facetedness of the miraculousness of the Quran is partly rooted in humans and partly in the text of the Quran. It is related to humans because his knowledge is too week and limited to help him understand everything about the existence and his tools of understanding (experimental sciences) cannot be truly trusted. It is related to the Quran as well because it includes a lot of subtle points, mysteries, secrets, parables, and reasonings.There is no doubt that passing of time reveals more of the greatness of the Quran, its miraculousness, mysteries and secrets. Scholars have different views on this subject. This paper is anattempt to analyze these views. It finally confirms the moderate view according to which the holy Quran has scientific implications.

Health of mind and knowing how to attain it are among the major issues in human life. In the aftermath of the technological progress and getting farther away from the profound religious thoughts, human societies have been faced with a lot of psychological problems. Psychology has dealt with health of mind on the basis of different views developed in this discipline. These views are generally humanistic and their analysis of mental health is restricted to the worldly life. However, the Quranic approach towards mental health is theocentric and covers both the worldly life and the hereafter. The Quran uses such labels as the righteous, the martyrs, the truthful, and the prophets to rank the healthy individuals. In the Quran, the prophets have been introduced as examples of perfect human beings who possess mental health. Such terms as growth, pure heart, and soul at peace denote health of mind in this book.

The present article introduces the goodly life, explains how one can have such a life, and mentions its manifestations. The truth is that the goodly life in the world and in the hereafter can only be acquired in light of truly knowing God, His Prophet (p.b.u.h.) and the infallible Imams (a.s.) and its outcome is love for and obedience to these honorable characters. According to narrations, what determines between the goodliness and wickedness of things is acceptance or none-acceptance of the authority of the Infallible (a.s.), to which we have confessed in the world of pre-existence.

Considering the importance of glad tidings and warnings as a main strategy the prophets employed to guide their people towards the right path and prevent them from deviation, an attempt has been made in this paper to investigate the outstanding cases of glad tidings and warnings in the holy Quran and to compare them with the cases mentioned in the Old Testament, especially in the Isaiah book which is a highly important part of this collection. Besides discussing differences and similarities, the common grounds of this strategy are pointed out. Regarding the different cultural, social and political conditions of the present time and due to the need for promotion of spirituality and moral and religious issues, reintroduction of such methods taken from religious traditions can definitely be useful in various areas of education and psychology.

Royat-Allahis among the important theological issues which has been viewed differently by different schools of thought. This issue can be investigated from different angles one of which is the semantics of the word royat. There are different views about royat. There is no unanimity about the semantics of this term among Muslims either. This paper reviews the lexical, phrasal, virtual, philosophical and Gnostic meaning of the word royat. Then, making use of what the Quran and the descendents of the Prophet of Islam have taught us about the meaning of this term, its authentic meaning is extracted.

Management theorists believe that leadership is the main factorcontributing to an organization’s or a society’s success. There are various approaches towards leadership. One of such approaches, which has recently attracted management authorities, is "servant leadership". This approach aims at upgrading leadership of organizations. Efficient leaders are eager to serve. They have such characteristics as enthusiasm, foresight, listening effectively to others, etc. Perhaps, Imam Ali (a.s.) is one of the rarest examples of a servant leader among the great leaders of the word. The aim of the present study is to determine the elements of servant leadership from the viewpoint of Western thinkers, to find out these features in Imam Ali’s (a.s.) words and deeds, and to design a model for servant leadership using Imam Ali’s (a.s.) words and deeds. This is a comparative study in which the views of Western thinkers and Imam Ali (a.s.) on the characteristics of servant leadership are compared. Our findings indicate that Imam Ali (a.s.) not only advised other managers and leaders to be servant leaders, but he himself was a true example of a servant leader. Other findings of the present study suggest that, besides the characteristics of servant leadershippointed out by Western scholars, Imam Ali’s (a.s.) characterfeatured other dimensions such as leading a simple life, self-confidence, patience and endurance, promotion of spirituality, justice, influencing hearts, outgoingness, friendship, brotherhood, etc. Scholars can investigate this new leadership approach from various perspectives.