چکیده:
Among the doctrinal subjects that have occupied all theological sects in one way or another is Imamate. In the Shiite belief system, Imamate holds a special position. In this school of thought, it is impossible to explain other doctrinal teachings without considering Imamate. One of the characteristics that distinguishes Shiite Imamate from the Imamate of other sects is the specific knowledge of the Imam. The knowledge of the Imam has been a concern of the Imamiyyah since the very beginning of the subject of Imamate, and any disagreement among Imamiyyah scholars regarding the knowledge of the Imam pertains to its quantity and quality. This essay seeks to analyze and examine the sources related to the quality of the Imam's knowledge from the perspective of the scholars of the schools of Qom and Baghdad, who have examined doctrinal subjects with two different approaches. In the final conclusion, it becomes clear that the followers of these two theological schools do not differ in this regard.
خلاصه ماشینی:
In the narrations provided by the traditionists of Qom, in addition to stating the inspirational nature of the Imam's knowledge, special attention has been paid to the point that the Noble Prophet (saw) was the Seal of the Prophets (saw) and that revelation (Wahy) ceased after him.
According to Saffar Qummi's view, a portion of the Imam's knowledge is obtained through inspiration; therefore, he quotes a narration from Imam Baqir (as) which says: "Ali (as) used to act according to the Book of God and the Sunnah of the Prophet (saw).
The Presentation of Human Deeds to the Imam Another group of narrations quoted by the traditionists of Qom indicates that God, by presenting the deeds of humans to the Imam, increases their knowledge regarding the actions and behaviors of people; therefore, one can consider the presentation of deeds to him as another instance of the sources of the Imam's knowledge, which of course, this information belongs to the category of other inspirational sciences that angels inform the Imam about.
In conclusion, in the view of the theologians of Baghdad as well, tahdith and inspiration are certainly the sources of the Imam's knowledge; however, due to their rational approach, they have less recourse to narrations; yet this does not mean a lack of attention to narrations; for as is evident from the words of Sheikh Mufid, in a story with the people of Qom regarding inspiration and tahdith, he relies on narration in addition to rational reasoning and considers their disagreement with the Nawbakhtis to be their ignorance of narrations.
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