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In this article, we are trying to deal with the characteristics of Dasein in Heidegger's book Being and Time in a specific and concrete way. In his book, Heidegger wants to show how man accesses Being / Sein. First, he raises the question of being and then says that everything is in the circle of being and asks himself, from which entity should we begin to know being? His answer is to start the knowledge of existence from the existence that questions existence. He calls that Dasein. The reason why Heidegger chose the term “Dasein” instead of man is to save man from the narrowness of previous definitions of man (such as Aristotle's rational animal or Cartesian thinking substance, etc.). He examines his intrinsic and real characteristics, such as sense of situation and understanding, i.e., finding new possibilities; language, which according to Heidegger is the house of being; and also refers to ability and unpredictability. He emphasizes that man as a subject does not have an unchangeable and fixed nature. Each Dasein is personally an incident that temporalizes itself according to the future. Dasein is not pre-determined by nature. He is a historical Dasein who identifies himself with his own self (mienneté) and explains his every behavior to the future. No matter what state a person reaches, he can still appear in other forms. He always has a pas encore (not yet). The fundamental character of Dasein is a condition of already “Being-in-the-world”—of already being caught up in, involved with, or committed to other individuals and things.

Since the beginning to the present, Imami theologians and scholars of hadith have explained the concept of imamate and the role of the Imam from various perspectives, such as general leadership, knowledge, divine succession, and being a divine proof ( ujja). Additionally, imamate can be analyzed from other angles, such as religious authority ( ). This paper revisits the book Ba - , which focuses on divine scholars and provides such a characterization of imamate, in terms of religious authority and the dependence of the religion and community on that authority. According to the hadiths cited in Ba , humanity's path to achieving perfection in this world and the hereafter is contingent upon a person who is aware of divine will and deeply understands the needs of creatures. Thus, it is essential that such a person possesses unique qualities and a distinguished position. The definition of religion and the religious authority reflects this need, addressing the requirements of the faith, such as preservation, interpretation, exegesis, and addressing people s needs like guidance, resolving disputes, serving as a divine proof, and exercising guardianship ( ). Accordingly, the hadiths in Ba attribute certain characteristics and mandates to the religious authority, such as divine appointment, knowledge, power, delegation of religious matters, the Holy Spirit, and absolute obedience.