Love and respect for the household (ahl al-bayt) of the Prophet (peace with him and them) and acknowledging lots of their virtues is common among Shi'is and Sunnis, but there are some differences about the meaning and the individuals of the household. Most of the Sunnis consider all the Prophet's relatives and wives as his households, but the Shi'a believes that according to some Quranic verses and many traditions, just thirteen people of his noticeable relatives are his households, and this concept does not include the Prophet's wives and other relatives. In this paper, by literal and vocabulary analysis, the literal possibility of this meaning for the concept of household is explained, and by referring to traditions, the Shi'i viewpoint is verified.

The poet of Ganjeh is not only an example in the fields of compounding , illustration and composing banqueting and lovely poems but he also outrun, his rivals and leave them behind in the field of Prophet. Mohammad’s ascent to heaven. His Position is to an extent that other poets imitate from him and reflected his patterns in their poetry. During the years intervened for composing his famous set of five narrative in verses (Nezami’s Khamseh), he composed pleasent, artistic , and creative poems regarding prophet Mohammad’s ascent to heaven. This paper , therefore , tries to study and analysis this ascension from the point of view of Nezami Ganjavi.

In the book Kafi, the late Kulayni has narrated a narration about the breastfeeding of Abu Talib during the Prophet's infancy. This narration is considered unusual and unimaginable and is mentioned only in that book among the earlier sources. The absence of this narration in earlier sources caused some to consider it fake. The main issue of the research is to examine the document and content of this narrative. In this article, by examining the validity and content, it was shown that the document of this narration is weak. In addition, due to the fact that the narration is bound in this book, the attribution of issuing such a narration to the infallible is not established. Although it is medically possible for men to be breastfeed, and there are rules in jurisprudence about this, it is still unusual for men to do so. Therefore, due to the weakness of the document, individuality, conflict with historical reports and unconventionality, the narration of Abu Talib's breastfeeding to the Prophet (PBUH) seems to be invalid.

The report of the first journey of the Prophet (PBUH) with his uncle Hazrat Abu Talib to Sham and their meeting with the monk Bahira is one of the suspicious and story-like news that has been exploited by the enemies of the Prophet (PBUH). Using a descriptive-analytical method and relying on ancient historical sources, this article seeks to examine the extent to which the first journey of the Prophet (PBUH) with Abu Talib to Syria, despite its fame, with an approach and principles of historiography such as the authenticity of the document. Is compliance with other historical reports and rational assessment acceptable? The findings of the article show that despite the fame and repetition of many earlier sources about the report of the first journey of the Prophet (PBUH) to Syria, the narration of this report is not confirmed in terms of document and its content in terms of reason. It seems that the earlier sources each paid attention to this report and quoted it for their own religious purposes.

Any nature in which there is no true faith in God is ignorance. This descriptive and comparative study examines the common examples of ignorance during the Islaime of the holy prophet and modern ignorance. For this purpose first the contemporaneous ignorance of the time of the holy prophet peace be upon him with the use of reliable sources in the four forms of simultaneous denial of monotheism and Resurrection; denial of Resurrection; denial of prophet and denial of divine attributes were introduced and then adapted to the modern society’ s (materialism, capitalism; secularism; liberalism and feminism). Recognizing the common instances of ignorance with it’ s modern form is important to prevent Islamic societies from re-experiencing the consequences of ignorant life. The premise of this study is that modern society, when it gets far from believing in God, has in fact returned to the nature of ignorance. Islam has battled false traditions, but once again, ignorant believes have emerged under the guise of modernity. Few studies showed that any kind of denial of religion, whether it is denial of monotheism, resurrection, prophecy or denial of the attributes of God, is ignorance. The difference between these two ignoring nature is not in deviation from the line of true faith, in the excess or deficiency that takes place. Deviation appears once as excess and again as deficiency.

Misreading-tashif- being interpreted as an alteration in the dots and letters of a word while keeping its original structure is one of the corruptions of written sources which is also noticeable in the sources of history of Islam. It is included a numerous samples of misreading in the name of companions of Prophet Mohammad in the sources related to them as well as the Prosopography' books and the ignorance of them leads to some difficulties in the comprehension of historical propositions concerning the life of prophet. Investigating the sources of Prosopography, this writing has tried to study the reasons of misreading and its varieties in the name of companions and to clarify the denotations of misreading, moreover, following the consideration of consequences of misreading in the comprehension of the life of prophet; it proposes the ways of identification of misreading to the researchers.

In most history books of Shiite and Sunni Islam, there are two titles: "secret invitation" and "public invitation". The well-known view of historians of Islamic history on the method of the Prophet inviting people to Islam is that it was not his mission to invite everyone after the Bi’ tha and therefore, for up to three years, he invited the hearts ready to accept the truth secretly and privately to Islam. Then, in the second stage of his mission, with the revelation of verse 214 of Surah Al-Shu’ ara, he invited his relatives, and then in the third stage of his mission, with the revelation of verse 94 of Surah Al-Hijr, his mission was to invite the public people. This popular theory is based on historical news and interpretive narratives. However, it leads to many ambiguities and is not compatible with the context of the verses, the purpose of the related surahs and the revelation of the Qur’ an. If we go through the analysis of this theory based on the three principles of presenting narrations on the Qur’ an, the method of Tanzili interpretation (the interpretation of the Qur’ an based on the order of the revelation of Suarahs) and lexicography of verses and narrations, we will see that the Prophet preached monotheism from the beginning, and about six years after the Bi’ tha, he was commissioned to establish the social status of the mission and to officially announce the Muslim organization. This study has been carried out by descriptiveanalytical method and using library documents, it shows that contrary to what is known about the stages of the development of Islam in the age of revelation, which divides the history of Islam in the Meccan era into two periods of secret and public invitation, the invitation of the Prophet has been public since the beginning of his mission.

Human selfish function disrupts the order of social life, as a result of which the rights of individuals and society are violated. To get rid of these conflicts and infringe on each other's rights, you need software packages called law. But in order to implement the law, a powerful management organization based on rational and revelatory principles is necessary in order for man to achieve the happiness of this world and the hereafter. For this reason, it is necessary to explain the management of the last Prophet at all times and at different levels. The foundation of Islamic management and government in the Prophet's management style is to build a right-based society. Suffice it to say that in revelatory teachings, a society without management and rule is not acceptable. The Holy Prophet was sent to guide the people with his management and to spread justice in the world and to establish the great human movement towards the Creator of the universe. One of the characteristics of the management and government of the Prophet is its revelation. For this reason, he has guided and fascinated the souls of his nation towards absolute perfection. The Messenger of God, with the divine management of the primitive society of Medina, provided a practical model in the light of which men and women reached perfection and founded the great divine human civilization and fascinated the soul of every free and wise man for all time. This article intends to use the descriptive library method and with the aim of examining the Prophet's management methods in the primitive society of the Arabian Peninsula and the secret of the permanence of the components of this management in human societies in different time, place, levels and the different levels of audiences.

Shi'ism is a current formed simultaneously as Islam itself by the Prophet (p.b.u.h). Authentic traditional and historical evidences such as the tradition the day of Home (yawm ul-dar), Place (manzalah), Ghadir etc... affirm this issue. Because of this fact, a group of the Prophet companions like Salman, Miqdad, Abudhar and Ammar ibn Yasir were famous as Ali's Shi'a at the time of the Prophet.Shi'ism in the Prophetic era has characteristics such as devotion and submission to the Prophetic traditions, ascetism, piety, simple life, courage, fighting in the battle fields, faith and belief etc. These characteristics are marks that distinguish Shi'ism from other currents.