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What are the reasons and evidence that the Quran has been preserved from distortion and holds greater authenticity compared to other heavenly scriptures? In the following text, we will comprehensively and fairly compare the Quran with other holy scriptures. By referencing Quranic evidence (such as its challenge, textual coherence, historical record of its compilation, and continuous transmission) and the criticisms leveled against Jewish and Christian holy books (such as distortion, contradictions, and non-monotheistic views), we will elaborate on the superior authenticity of the Quran. The Authenticity of the Quran: Evidence of Its Preservation from Distortion The Quran is the only divine book that has been completely preserved from distortion, and this divine preservation itself is a sign of its miraculous nature. The reasons for this claim include: 1. The Quran's Claim of Divine Origin The Quran explicitly declares itself to be the word of God: "We sent it down with truth, and with truth it descended."[1] And it proves this claim thus: "Indeed, this [Quran] is the revelation of the Lord of the worlds. The Trustworthy Spirit has brought it down. Upon your heart, [O Muhammad] - that you may be one of the warners - In a clear Arabic tongue. And indeed, it is [mentioned] in the scriptures of the former peoples. Is it not sufficient for them that the scholars of the Children of Israel know it? And if We had revealed it to any of the non-Arabs and he had recited it to them, they would not have believed in it." [2] 2. The Quran's Challenge (The Challenge of Inimitability - Tahaddi) The Quran has challenged its opponents, stating that if they can, they should produce even a single surah (chapter) like it: "Say, 'If mankind and jinn were to gather in order to produce the like of this Quran, they could not produce the like of it, even if they were to each other assistants.'"[3] This is despite the fact that Prophet Muhammad (SAW) was unlettered (illiterate) and could not have authored such a book himself. As God says to His Prophet: "And you did not recite before it any scripture, nor did you inscribe one with your hand. Otherwise, the falsifiers would have had [cause for] doubt." [4] 3. Coherence and Absence of Contradictions The Quran also refers to its own harmony and coherence, stating: "Do they not then reflect on the Quran? Had it been from [any] other than Allah, they would surely have found in it much inconsistency." [5] The Holy Quran was revealed over the twenty-three years of Prophet Muhammad's mission, during a turbulent and eventful period filled with many ups and downs and bitter and sweet incidents. Yet, these changes did not affect the coherence of its content or its miraculous style. Various life events lead to different psychological and emotional states in humans, such as fear and hope, sorrow and joy, excitement and happiness, and these significantly influence a person's thoughts, speech, and actions, naturally causing variations in their speech. Given these points, the uniformity and harmony of the Quranic verses themselves are a testament to its miraculous nature. [6] 4. The Meticulous Recording and Continuous Transmission (Tawatur) of the Quran The recording of the Quran also played a significant role in its preservation and prevention of distortion. Ibn al-Nadim, a bibliographer from the 4th century AH, in his book Al-Fihrist, identifies the Mushaf of Imam Ali (AS) as the first complete Mushaf of the Quran. [7] After the passing of the Prophet (PBUH), Imam Ali (AS) compiled the Quran in his home in order of revelation, presenting it to the people and companions. Some companions did not accept this Mushaf, so Imam Ali (AS) removed it from public access. [8] In addition to Imam Ali, Zayd ibn Thabit and some companions such as Abdullah ibn Mas'ud, Ubayy ibn Ka'b, Miqdad ibn Aswad, Salim Mawla Abi Hudhayfa, Mu'adh ibn Jabal, and Abu Musa al-Ash'ari also undertook the compilation of the Quran. [9] This dedication continued until, during the time of Uthman, the third Caliph, a decision was made to standardize the Mushafs. For this purpose, twelve companions, including Zayd ibn Thabit, Abdullah ibn Zubayr, and Abdullah ibn Abbas, under the supervision of Ubayy ibn Ka'b, compiled the Quran.[10] The compiled Quran was approved by Imam Ali (AS), and he adhered to it even after becoming Caliph.[11] After Imam Ali (AS), subsequent Imams also affirmed Uthman's Quran and emphasized its preservation.[12] Thus, the Quran was transmitted in a preserved and written form from one generation to another, which indicates its high authenticity. Comparison with Other Holy Books In contrast, the Torah and the Gospels face serious challenges regarding their authenticity: Distortion in the Torah From the text of the current Torah itself, it appears that only one copy existed. Prophet Moses entrusted it to the Levite priests who carried the Ark of the Covenant, and also to the elders of the Children of Israel, instructing them to read it to the Children of Israel every seven years during the Feast in a public assembly. [13] Given these conditions, the question arises: what guarantee is there that the Torah, which was inaccessible to the general populace and was kept by a select few in a single copy, and read to the people at long intervals, was preserved from distortion? The language used in the current Torah indicates that the existing Torah is neither a divine writing nor was it authored by Prophet Moses. For instance, phrases like "The Lord said to Moses, Say to the Israelites"[14] bear witness to this. Furthermore, according to Jewish history and the Old Testament's own admission, during Nebuchadnezzar's attack on Jerusalem, all that was in the temple was either plundered or burned and destroyed. [15] One Christian scholar and expert stated: "In ancient times, people believed that Moses wrote the Torah, but new studies of the Bible show that answering the question of the origin and source of the books of the Torah is more difficult than initially thought; the Torah emerged over generations; initially, there were narratives that the Jewish people orally transmitted to each other, then these narratives were written in several collections, some of which were about history and others about laws; finally, in the fifth century BCE, these collections were gathered into one book; those who were involved in this complex and lengthy work were many, and the names of the vast majority of them have been forgotten by history, and according to Jews and Christians, divine inspiration accompanied and supported all stages of the Torah's compilation." [16] What has been said indicates that the authenticity of the existing Torah cannot be assured, and this book has not been preserved from distortion and error. Distortion in the Gospels Regarding the New Testament, it must be said that Christians themselves admit that various parts of this covenant were neither from God nor from Jesus, but rather from ordinary people who believed in Jesus. Some of them were apostles and disciples of Jesus, while others, like Paul, Luke, and Mark, were not disciples or apostles, and some had never even seen Jesus. [17] It is interesting to note that among the four Gospels, Mark's Gospel is considered the oldest by researchers, yet he himself was not a direct disciple of Jesus. [18] Will Durant writes about the four Gospels: "In short, it is clear that there are many contradictions between one Gospel and other Gospels, and in all four Gospels, ambiguous historical information, suspicious similarities with myths of pagan gods, and fabricated events to prove the fulfillment of Old Testament prophecies are observed." [19] Therefore, the New Testament cannot be relied upon as the primary source of Christianity. Differences in the Concept of God Understanding God in the Quran: In the Quran, God is introduced descriptively. His worthy attributes are stated, and anything unworthy of Him is denied. In the Quranic worldview, God is unlike anything, [20] everyone is in need of Him, and He is free of all needs. [21] God is All-Knowing of everything, [22] and All-Powerful over everything. [23] He is closer to humans than their jugular vein, [24] possesses all perfections, [25] He is not a body and cannot be seen with eyes. [26] This is the Quran's perspective on knowing God and His greatness. Understanding God in the Holy Books: In the Old Testament, the story of Adam and Eve and their disobedience to the divine command is depicted in a strange way; as if God's purpose in prohibiting humans from eating from the forbidden tree was to prevent them from reaching a status like Him and attaining divinity. On the other hand, in this part of the Holy Book, it is stated that Adam and Eve heard the voice of God walking in the garden, as if He were a human. Furthermore, God is depicted as if He lies; because in this story, it is narrated that God told Adam and Eve that if they ate from this forbidden tree, they would die, yet they ate and did not die. [27] In another place, it is narrated that God appears in the form of a human and wrestles with Jacob, and Jacob cannot defeat Him. [28] What does depicting such a God, who has a body and is defeated by His prophet, do to monotheism and the understanding of God? In one part of the Old Testament, it is stated that Moses, with seventy elders of the Children of Israel, goes to see God on Mount Sinai, and they appear in the presence of God and see Him. [29] In another narration about Prophet Abraham, it is stated that three men entered upon Abraham, one of whom was God, and He promised Abraham that next year when He visited him, Abraham would have a child. Sarah laughed to herself at the thought of having a child at her age and did not believe this statement. It is interesting that this God eats and drinks during this encounter. [30] In the New Testament, it is explicitly stated that Jesus is God and God is in him. He is the Son of God and possesses divinity. [31] In another place, from the words of Jesus, it is stated: "I and the Father are one." [32] In another place, it is stated: "yet for us there is but one God, the Father, from whom all things came and for whom we live; and there is but one Lord, Jesus Christ, through whom all things came and through whom we live." [33] Based on these very statements in Christian texts, the Council of Chalcedon in 451 AD expressed with greater clarity and emphasis: "Therefore, our one and only God, Jesus Christ, is complete in divinity and also in humanity. Both truly God and truly man, composed of a rational soul and body. Both consubstantial with God the Father in divinity and consubstantial with his human mother." [34] This is a summary of the theology in the New and Old Testaments. Differences in the Status of Prophets Prophets in the Quran: In the Quran, the status and position of prophets are considered very high, and God regards them as pure and virtuous individuals, adhering to every single divine command and regulation, compassionate towards people, and sincere and perfect individuals, to the extent that He sends peace upon them. [35] The Holy Quran explains the purity and infallibility of prophets thus: God sent the prophets as bearers of good news and warnings, and He sent down with them the Book in truth, so that they might judge between people concerning that in which they differed. [36] From this verse, it is well understood that God's purpose in sending messengers is to guide towards the path of truth. Among the characteristics attributed to these prophets is their knowledge of the unseen world. God says in this regard: "He is the Knower of the unseen, and He does not disclose His unseen to anyone, except to a messenger whom He has chosen. For indeed, He dispatches before him and behind him observers. That He may know that they have conveyed the messages of their Lord; and He has encompassed whatever is with them and has enumerated all things in number." [37] From the verse, it is well understood that firstly, the prophets are pleasing to God, and secondly, God has placed guardians over them to protect them from error, in addition to the fact that they are guided by God, [38] and we are commanded to obey them. [39] These are the characteristics of prophets in the Quran. Prophets in the Holy Books: 1. Attributing drunkenness and intoxication to Prophet Noah: Noah began to be a farmer and planted a vineyard. When he drank too much wine, he lay uncovered in his tent in a state of drunkenness. Ham, the father of Canaan, saw his father's nakedness, went out, and told his two brothers. Shem and Japheth, upon hearing this news, took a cloak, laid it across their shoulders, and walked backward to cover their father so that they would not see his nakedness. [40] 2. Attributing fornication and intoxication to Prophet Lot: Lot's daughters give their father wine and sleep with him, and each of them conceives a son from their father. [41] 3. Regarding Prophet David, it is stated: One day, while taking a stroll on the palace roof, he saw a beautiful woman bathing. So he brought her to the palace and committed adultery with her, even though her husband was on the battlefield. The woman became pregnant by David, so David ordered the army commander to place her husband on the front lines to be killed. With this order, the man was killed in battle, and David brought his wife to the palace and took her as his own wife. [42] The second child born to this woman from David was Solomon. [43] Differences in the Concept of the Hereafter The Hereafter in the Quran: In the Quran, various verses speak about the Hereafter, which can be broadly categorized as follows: verses indicating that there is no argument for denying the Hereafter; [44] verses referring to phenomena similar to the Hereafter; [45] verses refuting the doubts of those who deny the Hereafter and proving its possibility; [46] verses introducing the Hereafter as a definite and unfailing divine promise; [47] and finally, verses that rely on rational proofs for the necessity and certainty of the Hereafter. [48] The Hereafter in the Holy Books: In the Old Testament, there is no explicit mention of the Hereafter, and wherever there is talk of reward for good deeds and punishment for bad ones, it refers to worldly rewards and punishments, with no mention of the afterlife. [49] In the New Testament, however, some passages refer to the Hereafter, of which one example will be given: "You have heard that it was said, 'You shall not commit adultery.' But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart. If your right eye causes you to stumble, gouge it out and throw it away. It is better for you to lose one part of your body than for your whole body to be thrown into hell. And if your right hand causes you to stumble, cut it off and throw it away. It is better for you to lose one part of your body than for your whole body to go into hell." [50] Conclusion By comparing Quranic evidence with the criticisms leveled against the Holy Books, it becomes clear that the Quran is the only book that, with a strong historical record, rational and textual evidence, and internal coherence, has been preserved from distortion and can be relied upon as the most authentic religious text. [1] . Isra: 105. [2] . Shu'ara: 193-199. «نَزَلَ بِهِ الرُّوحُ الْأَمِينُ * عَلَى قَلْبِكَ لِتَكُونَ مِنَ الْمُنْذِرِينَ * بِلِسَانٍ عَرَبِيٍّ مُبِينٍ * وَإِنَّهُ لَفِي زُبُرِ الْأَوَّلِينَ * أَوَلَمْ يَكُنْ لَهُمْ آيَةً أَنْ يَعْلَمَهُ عُلَمَاءُ بَنِي إِسْرَائِيلَ * وَلَوْ نَزَّلْنَاهُ عَلَى بَعْضِ الْأَعْجَمِينَ * فَقَرَأَهُ عَلَيْهِمْ مَا كَانُوا بِهِ مُؤْمِنِينَ» [3] . Isra: 88. «قُلْ لَئِنِ اجْتَمَعَتِ الْإِنْسُ وَالْجِنُّ عَلَىٰ أَنْ يَأْتُوا بِمِثْلِ هَٰذَا الْقُرْآنِ لَا يَأْتُونَ بِمِثْلِهِ وَلَوْ كَانَ بَعْضُهُمْ لِبَعْضٍ ظَهِيرًا» [4] . 'Ankabut :48. «وَمَا كُنْتَ تَتْلُو مِنْ قَبْلِهِ مِنْ كِتَابٍ وَلَا تَخُطُّهُ بِيَمِينِكَ ۖ إِذًا لَارْتَابَ الْمُبْطِلُونَ» [5] . Nisa': 82. «أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ ۚ وَلَوْ كَانَ مِنْ عِنْدِ غَيْرِ اللَّهِ لَوَجَدُوا فِيهِ اخْتِلَافًا كَثِيرًا» [6] . Amoozesh-e Aqa'ed, Mesbah Yazdi, Mohammad Taghi, vol. 1, p. 266. [7] . Al-Fihrist, Ibn Nadim, vol. 1, p. 45. [8] . 'Olum-e Qur'ani, Ma'refat, Mohammad Hadi, vol. 1, p. 122. [9] . Ibid. p. 125. [10] . Ibid. p. 137. [11] . Ibid. p. 138. [12] . Ibid. p. 139. [13] . The Holy Book, Deuteronomy 31, Verse 10-13. [14] . The Holy Book, Numbers 5, Verse 5-6. [15] . The Holy Book, Kings 2, Chapter 25, Verse 8-11. [16] . Kalam-e Masihi (Christian Theology), Thomas Michel, p. 32. [17] . Ibid. pp. 42-43. [18] . Ibid. p. 44 [19] . Tarikh-e Tamaddon (The Story of Civilization), Durant, William James, vol. 3, pp. 665-666. [20] . Shura :11. «لَيْسَ كَمِثْلِهِ شَيْءٌ» [21] . Fatir:15. «يَا أَيُّهَا النَّاسُ أَنْتُمُ الْفُقَرَاءُ إِلَى اللَّهِ ۖ وَاللَّهُ هُوَ الْغَنِيُّ الْحَمِيدُ» [22] . Hujurat :16. «وَاللَّهُ يَعْلَمُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ» [23] . Hud:4. «إِلَى اللَّهِ مَرْجِعُكُمْ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ» [24] . Q:16. «وَلَقَدْ خَلَقْنَا الْإِنْسَانَ وَنَعْلَمُ مَا تُوَسْوِسُ بِهِ نَفْسُهُ ۖ وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ» [25] . A'raf :180. «وَلِلَّهِ الْأَسْمَاءُ الْحُسْنَىٰ فَادْعُوهُ بِهَا» [26] . An'am :103. «لَا تُدْرِكُهُ الْأَبْصَارُ وَهُوَ يُدْرِكُ الْأَبْصَارَ ۖ وَهُوَ اللَّطِيفُ الْخَبِيرُ» [27] . The Holy Book, Genesis, Chapter 3 from Verse 9 to Verse 20. [28] . The Holy Book, Genesis, Chapter 32, Verse 25. [29] . The Holy Book, Exodus, Chapter 24, Verse 9-10. [30] . The Holy Book, Genesis, Chapter 18, Verse 1. [31] . The Holy Book, Gospel of John, Chapter 1, Verse 1. [32] . The Holy Book, Gospel of John, Chapter 10, Verse 30. [33] . The Holy Book, Corinthians (1), Chapter 8, Verse 6. [34] . Dayerat-ol-Ma'aref-e Mosavvar-e Masihiat (Illustrated Encyclopedia of Christianity), Ann Marie B. Bahr, vol. 1, p. 61. [35] . Saffat: 181. «وَسَلَامٌ عَلَى الْمُرْسَلِينَ» [36] . Baqara: 213. «كَانَ النَّاسُ أُمَّةً وَاحِدَةً فَبَعَثَ اللَّهُ النَّبِيِّينَ مُبَشِّرِينَ وَمُنْذِرِينَ وَأَنْزَلَ مَعَهُمُ الْكِتَابَ بِالْحَقِّ لِيَحْكُمَ بَيْنَ النَّاسِ فِيمَا اخْتَلَفُوا فِيهِ» [37] . Jinn: 26-28. «عَالِمُ الْغَيْبِ فَلَا يُظْهِرُ عَلَىٰ غَيْبِهِ أَحَدًا * إِلَّا مَنِ ارْتَضَىٰ مِنْ رَسُولٍ فَإِنَّهُ يَسْلُكُ مِنْ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ رَصَدًا * لِيَعْلَمَ أَنْ قَدْ أَبْلَغُوا رِسَالَاتِ رَبِّهِمْ وَأَحَاطَ بِمَا لَدَيْهِمْ وَأَحْصَىٰ كُلَّ شَيْءٍ عَدَدً» [38] . An'am: 90. «أُولَٰئِكَ الَّذِينَ هَدَى اللَّهُ ۖ فَبِهُدَاهُمُ اقْتَدِهْ» [39] . Muhammad: 33. «يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ أَطِيعُواْ ٱللَّهَ وَأَطِيعُواْ ٱلرَّسُولَ وَلَا تُبۡطِلُوٓاْ أَعۡمَٰلَكُمۡ» [40] . The Holy Book, Genesis, Chapter 9, Verse 20. [41] . The Holy Book, Genesis, Chapter 19, Verse 31. [42] . The Holy Book, Samuel 2, Chapter 11, Verse 2. [43] . The Holy Book, Samuel 2, Chapter 12, Verse 24. [44] . Jathiya: 32. «وَإِذَا قِيلَ إِنَّ وَعْدَ اللَّهِ حَقٌّ وَالسَّاعَةُ لَا رَيْبَ فِيهَا قُلْتُمْ مَا نَدْرِي مَا السَّاعَةُ إِنْ نَظُنُّ إِلَّا ظَنًّا وَمَا نَحْنُ بِمُسْتَيْقِنِينَ» ­_ Jathiya: 24. «وَقَالُوا مَا هِيَ إِلَّا حَيَاتُنَا الدُّنْيَا نَمُوتُ وَنَحْيَا وَمَا يُهْلِكُنَا إِلَّا الدَّهْرُ ۚ وَمَا لَهُمْ بِذَٰلِكَ مِنْ عِلْمٍ ۖ إِنْ هُمْ إِلَّا يَظُنُّونَ» _ Qasas: 39. «وَظَنُّوا أَنَّهُمْ إِلَيْنَا لَا يُرْجَعُونَ» _ Kahf: 36. «وَمَا أَظُنُّ السَّاعَةَ قَائِمَةً وَلَئِنْ رُدِدْتُ إِلَىٰ رَبِّي لَأَجِدَنَّ خَيْرًا مِنْهَا مُنْقَلَبًا» [45] . Baqara: 259. «أَوْ كَالَّذِي مَرَّ عَلَىٰ قَرْيَةٍ وَهِيَ خَاوِيَةٌ عَلَىٰ عُرُوشِهَا قَالَ أَنَّىٰ يُحْيِي هَٰذِهِ اللَّهُ بَعْدَ مَوْتِهَا ۖ فَأَمَاتَهُ اللَّهُ مِائَةَ عَامٍ ثُمَّ بَعَثَهُ...» _ Baqara: 260. «وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ أَرِنِي كَيْفَ تُحْيِي الْمَوْتَىٰ ۖ قَالَ أَوَلَمْ تُؤْمِنْ ۖ قَالَ بَلَىٰ وَلَٰكِنْ لِيَطْمَئِنَّ قَلْبِي ۖ قَالَ فَخُذْ أَرْبَعَةً مِنَ الطَّيْرِ ....» [46] . Sajda: 10-11. «وَقَالُوا أَإِذَا ضَلَلْنَا فِي الْأَرْضِ أَإِنَّا لَفِي خَلْقٍ جَدِيدٍ ۚ بَلْ هُمْ بِلِقَاءِ رَبِّهِمْ كَافِرُونَ * قُلْ يَتَوَفَّاكُمْ مَلَكُ الْمَوْتِ الَّذِي وُكِّلَ بِكُمْ ثُمَّ إِلَىٰ رَبِّكُمْ تُرْجَعُونَ» _ Ahqaf: 33. «أَوَلَمْ يَرَوْا أَنَّ اللَّهَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَلَمْ يَعْيَ بِخَلْقِهِنَّ بِقَادِرٍ عَلَىٰ أَنْ يُحْيِيَ الْمَوْتَىٰ ۚ بَلَىٰ إِنَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ» [47] . Ghafir: 59. «إِنَّ السَّاعَةَ لَآتِيَةٌ لَا رَيْبَ فِيهَا وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يُؤْمِنُونَ» _ Hajj: 7. «وَأَنَّ السَّاعَةَ آتِيَةٌ لَا رَيْبَ فِيهَا وَأَنَّ اللَّهَ يَبْعَثُ مَنْ فِي الْقُبُورِ» _ Shura: 7. « وَتُنْذِرَ يَوْمَ الْجَمْعِ لَا رَيْبَ فِيهِ» [48] . Muminoon: 115. «أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَاكُمْ عَبَثًا وَأَنَّكُمْ إِلَيْنَا لَا تُرْجَعُونَ» __ Rum: 19. «يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَيُخْرِجُ الْمَيِّتَ مِنَ الْحَيِّ وَيُحْيِي الْأَرْضَ بَعْدَ مَوْتِهَا وَكَذَلِكَ تُخْرَجُونَ» [49] . The Holy Book, Deuteronomy 28, Verse 1. [50] . The Holy Book, Gospel of Matthew, Chapter 5, Verse 27.

What is the Shiite view on the distortion of the Quran? One of the accusations against Shiites is their belief in the distortion of the Quran; for example, one prominent Sunni scholar, Alusi, says about the Shiite belief in the distortion of the Quran: "Shiites believe that Uthman, Omar, and Abu Bakr have removed many verses and chapters of the Quran."[1] Fakhr Razi, also a respected Sunni scholar, has a similar view on this issue as Alusi.[2] However, these statements are nothing but false accusations, as throughout history, Shiite scholars have explicitly stated the position of Shiites regarding the issue of the distortion of the Quran, some of which are elaborated below: Sheikh Saduq: "We believe that the Quran revealed by Allah (SWT) to the Prophet (SAW) is the same book that is between its two covers and is accessible to all people, and nothing more... Anyone who attributes more than this to us is a liar."[3] Sheikh Mufid: Sheikh Mufid, while narrating a tradition on this issue, believes that the Ahl al-Bayt (AS) have ordered to recite what is between these two covers without any addition or subtraction.[4] Sayyid Murtadha: Our certainty in the correctness of the transmission of the Quran and its preservation intact is similar to our knowledge of the existence of cities and major world events and famous books and Arab poetry because there has been extraordinary attention and effort to safeguard the Quran, as it is a miracle of Prophethood and the main document of Islamic religious sciences and teachings.[5] Sheikh Tusi: Speaking of addition and subtraction in the Quran is not appropriate for this book, as any addition to the Quran has been unanimously considered invalid. Subtraction from the Quran contradicts the apparent teachings of Muslim scholars, and it is more appropriate to our correct belief. Sayyid Murtadha also confirms this and considers the contrary narrations as single news (Al-Khabar al Wahid).[6] Imam Khomeini: The late Imam has said about the distortion of the Quran, "Anyone with an iota of intellect should not believe in these words, as the reports are either inconclusive or fabricated, or they are strange and puzzling narrations, or they are authentic narrations that do not suggest any distortion but are related to the interpretation and explanation of the Quran."[7] Fadl ibn Shadhan Nishaburi: He says: Umar bin Khattab said: I fear it may be said that Umar inserted this verse into the Qur'an and made it a part of it. In the time of the Prophet of Allah (SAW), we used to recite the verse as follows: "Stone the elderly man and woman who have committed adultery out of desire, as a punishment ordained by the Mighty and Wise Allah."[8] If the Shiites did have a belief in distortion, it would not differentiate them from the Sunni who believe in the same. Thus, they are both in agreement on this belief. Tabrisi: He says about the distortion of the Quran that any addition to the Quran is considered false by the consensus of scholars, and any subtraction from it has been mentioned by some of our companions and a group of heretics among the Sunnis, but our true belief in our sect is contrary to that.[9] Allameh Hilli: In response to a question about the distortion of the Quran, he said, "There is indeed no change, delay, priority, addition, or subtraction in the Quran, and seeking refuge in Allah from such beliefs, which cast doubt on the eternal miracle of the Prophet of Allah, is a miracle that has been transmitted continuously."[10] Qadi Nurullah Shushtari: He says about the distortion of the Quran that the occurrence of distortion in the Quran, attributed to the Shiites, is not a belief of the general Imami Shiites, and only a few of them have said such things that do not have a credible position among the Shiites.[11] Based on the above statements, it is clear that the claim that Shiites believe in the distortion of the Qur'an is false, and Shiite scholars throughout history have confronted this accusation and clarified that the Qur'an has not been distorted. The late Agha Buzurg Tehrani has mentioned in his book the names of many scholars who have written books refuting the distortion of the Quran, including Abu al-Qasim Ahmad ibn Ali al-Kufi who wrote the book "Tabdil wa Tahreef."[12] Raha Hussein ibn Zaher Hussein al-Koopalpouri and Ali Naqi bin al-Sayyid Abu al-Hasan al-Naqvi al-Lakahnavi both have books on the distortion of the Quran in which they address this issue.[13] [1] . Tafsir-i Ruh al-Ma'ani: Al-Alusi, Shahab al-Din, vol: 1 p: 24. [2] . Al-Tafsir al-Kabir (Mafatih al-Ghaib): Al-Razi, Fakhr al-Din, vol: 19 p: 124. [3] . Al-'Aqa'id: Al-Sheikh al-Saduq, vol: 1 p: 84. [4] . Al-Masa'il al-Sarwiyyah: Al-Sheikh al-Mufid, vol: 1 p: 81. [5] . Majma' al-Bayan fi Tafsir al-Qur'an: Al-Sheikh al-Tabrisi, vol: 1 p: 43. [6] . Tafsir al-Tibyan: Al-Sheikh al-Tusi, vol1 p: 3. [7] . Tahzib al-Usul: Al-Sobhani, Al-Sheikh Ja'far; Presentations of the discussion of al-Sayyid Ruh Allah al-Khomeini, vol: 2 p: 417. [8] . Al-Izah: Al-Fadl ibn Shadhan, vol: 1 p: 217. [9] . Majma' al-Bayan fi Tafsir al-Qur'an: Al-Sheikh al-Tabrisi, vol: 1 p: 43. [10] . Ajwibah al-Masa'il al-Muhannaiyyah: Al-Allamah al-Hilli, vol: 1 p: 121. [11] . Musa'ib al-Nawasib: Al-Qadi al-Shahid Nur Allah al-Shushtari, vol: 1 p: 123. [12] . Al-Dhari'ah ila Tasanif al-Shi'ah: Al-Tehrani, Agha Buzurg, vol: 3 p: 311. [13] . Ibid. p: 394.

What are the Similarities and Differences between the Concepts of "Bada'" and "Naskh"? Islamic thought is rich with concepts that aim to present a more precise picture of the Divine Will to human beings, expressed in a scientific and philosophical manner. Among these, the two concepts of Bada’ and Naskh hold a special place in theological and jurisprudential discussions. Each, with its unique features and applications, is a manifestation of Allah’s absolute knowledge and power. Interpreting these two concepts not only helps in better understanding the nature of legislative and existential laws, but also strengthens faith and recognition of Divine wisdom in individual and social life. Now let us examine the similarities and differences between these two concepts: Similarity Bada’ refers to changes in existential decrees which are only observable to us in appearance, not in religious rulings. Allah Almighty, based on the existing conditions of a human being, records his destiny in the Tablet of Decrees. However, this destiny is not fixed. For example, if a person engages in good deeds such as maintaining family ties or helping the needy, Allah changes his decree and assigns him a better destiny.[1] The important point is that Allah has complete knowledge of all these changes from the very beginning. Thus, these changes do not stem from ignorance; they are only unknown to human beings, and there is no deficiency in Divine knowledge. This is the point of similarity between Bada’ and Naskh, since both involve changes in Divine decrees, and these changes have been known to Allah from the outset, without ignorance or regret on His part. Difference Based on the explanations provided, it can be concluded that Naskh and Bada’ both express the gradual manifestation of the Divine Will to human beings, but each operates in a different domain. Naskh refers to changes in legislative rulings, such as the change of the qibla mentioned in jurisprudential and exegetical sources. In such cases, a ruling may initially be considered permanent, but later it is abrogated by the Prophet (SAW) and replaced with another ruling. This process in fact represents a kind of Bada’ within the framework of legislation, but conventionally in the realm of Shari‘a the term Naskh is used. On the other hand, Bada’ refers to changes in existential matters, such as changes in human lifespan. Unlike Naskh, these changes occur in the realm of natural laws and individual destiny. In both cases, these changes are signs of Allah’s absolute knowledge and infinite power, which He has known from the very beginning. [2] Among prominent Shi‘a scholars, figures such as the late Kashif al-Ghita’, [3] Shaykh al-Saduq, [4] and Allama al-Muzaffar[5] have presented these two terms as parallel and synonymous concepts. For example, Allama al-Sanad states: Bada’ in terminology has several meanings, including the manifestation of something from Allah to one of His servants after it had been hidden from them; meaning that Allah reveals a matter or ruling based on the servant’s interest. Bada’ is also used in a sense synonymous with Naskh, such that Bada’ is considered a kind of existential abrogation. [6] Conclusion From examining the similarities and differences between Bada’ and Naskh, it can be concluded that both clearly represent the gradual manifestation of the Divine Will, but they operate in different contexts and domains. Bada’ signifies changes in existential decrees, while Naskh pertains to changes in legislative rulings. These changes, whether in the realm of creation or legislation, are not only signs of Allah’s infinite power, but also testify to His absolute wisdom and knowledge. The efforts of Islamic scholars in explaining these concepts demonstrate the depth and beauty of religious thought and the necessity of studying them carefully to attain a more comprehensive understanding of the Divine Will. [1] . Bihār al‑Anwār, al‑ʿAllāmah al‑Majlisī, vol. 4, p. 121. [2] . Yeksad o Hashtād Porsesh o Pāsokh (One hundred and eighty questions and answers), Makārem‑e Shīrāzī, Nāser, p. 109. [3] . Aṣl al‑Shīʿah wa Uṣūluhā, Kāshif al‑Ghithāʾ, al‑Shaykh Muḥammad Ḥusayn, p. 314. [4] . al‑Tawḥīd, al‑Shaykh al‑Ṣadūq, p. 335. [5] . ʿAqāʾid al‑Imāmiyyah, al‑Muẓaffar, al‑Shaykh Muḥammad‑Riḍā, p. 50. [6] . al‑Tawḥīd fī al‑Mashhad al‑Ḥusaynī wa Inʿikāsuh ʿalā Khāriṭat Masʾūliyyāt al‑ʿAṣr al‑Rāhin, al‑Sand, al‑Shaykh Muḥammad, p. 27.

The claim: The Qur'an is a book that everyone can understand, and all people can understand religious content correctly and clearly by referring directly to it. The alleged evidence: • The Quran was addressed to the people, and the Prophet recited it to ordinary people, and they understood it and embraced Islam. • God introduces the Qur'an as "مبین", which is translated to “clear” (تِلْکَ آیاتُ الْقُرْآنِ وَ کِتابٍ مُبینٍ = These are the verses of the Qur’ān and a clear Book - 27:1) · God says: "We have explained the verses of the Qur'an in detail (كِتَابٌ أُحْكِمَتْ آيَاتُهُ ثُمَّ فُصِّلَتْ مِن لَّدُنْ حَكِيمٍ خَبِيرٍ = [This is] a book the verses of which have been made firm, and elaborated by the One who is All Wise, All Aware -11:1) • In the Qur'an, God has ordered people to contemplate the verses of the Qur'an (أَفَلَا يَتَدَبَّرُونَ ٱلۡقُرۡءَانَ أَمۡ عَلَىٰ قُلُوبٍ أَقۡفَالُهَآ = Will they not contemplate the Quran? Do they have locks on their hearts? - 47:24), so it is understandable by contemplation. • The imams of Ahl al-Bayt have ordered people to present the Ahadith to the Qur'an to distinguish the correct reports from the fake ones so that the traditions that contradict the Qur'an are discarded. If the Qur'an were not understandable to people, it could not be used as a criterion for measuring the validity of hadith. Refutation: · In the Qur'an, God introduced the Prophet as the teacher of the Qur'an. (هُوَ ٱلَّذِي بَعَثَ فِي ٱلۡأُمِّيِّـۧنَ رَسُولࣰا مِّنۡهُمۡ يَتۡلُواْ عَلَيۡهِمۡ ءَايَٰتِهِۦ وَيُزَكِّيهِمۡ وَيُعَلِّمُهُمُ ٱلۡكِتَٰبَ وَٱلۡحِكۡمَةَ وَإِن كَانُواْ مِن قَبۡلُ لَفِي ضَلَٰلࣲ مُّبِينࣲ = It is He who has sent among the unlettered [Arabs] a Messenger from themselves reciting to them His verses and purifying them and ص [i.e., the Qur’ān] and wisdom [i.e., the sunnah] - although they were before in clear error – 62:2) and if everyone could understand the Qur'an, there was no need for sending a teacher. · God says in the Qur'an that the explanation of the Qur'an is the responsibility of God himself (ثم انّ علینا بیانه = Then, it is undertaken by Us to explain it. 75:19) and He did this job through his messenger as it is mentioned in the following verse: (بِٱلۡبَيِّنَٰتِ وَٱلزُّبُرِۗ وَأَنزَلۡنَآ إِلَيۡكَ ٱلذِّكۡرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيۡهِمۡ وَلَعَلَّهُمۡ يَتَفَكَّرُونَ = [We sent them] with clear proofs and written ordinances. And We revealed to you the message [i.e., the Qur’ān] that you may make clear to the people what was sent down to them and that they might give thought. - 44:16) · In addition to Muhkam verses which are clear in terms of their meaning, which we are commanded to contemplate them, the Qur'an also has ambiguous verses (Mutashabih) that contain messages for us, and we should not neglect the wisdom of their revelation, and to understand it, we must refer to a clarification from God or from the divine teacher of the Qur'an [i.e. those firmly rooted in knowledge]. (هُوَ ٱلَّذِيٓ أَنزَلَ عَلَيۡكَ ٱلۡكِتَٰبَ مِنۡهُ ءَايَٰتࣱ مُّحۡكَمَٰتٌ هُنَّ أُمُّ ٱلۡكِتَٰبِ وَأُخَرُ مُتَشَٰبِهَٰتࣱۖ فَأَمَّا ٱلَّذِينَ فِي قُلُوبِهِمۡ زَيۡغࣱ فَيَتَّبِعُونَ مَا تَشَٰبَهَ مِنۡهُ ٱبۡتِغَآءَ ٱلۡفِتۡنَةِ وَٱبۡتِغَآءَ تَأۡوِيلِهِۦۖ وَمَا يَعۡلَمُ تَأۡوِيلَهُۥٓ إِلَّا ٱللَّهُ وَٱلرَّـٰسِخُونَ فِي ٱلۡعِلۡمِ يَقُولُونَ ءَامَنَّا بِهِۦ كُلࣱّ مِّنۡ عِندِ رَبِّنَاۗ وَمَا يَذَّكَّرُ إِلَّآ أُوْلُواْ ٱلۡأَلۡبَٰبِ = It is He Who has revealed the Book to you. Some of its verses are absolutely clear and lucid, and these are the core of the Book. Others are ambiguous. Those in whose hearts there is perversity, always go about the ambiguous part, seeking mischief and seeking to arrive at its meaning arbitrarily, although none knows their true meaning except Allah, and those firmly rooted in knowledge [who] say: 'We believe in it; it is all from our Lord alone.' No one derives true admonition from anything except the men of understanding. - 3:7) · The meaning of all the verses of the Qur'an (both Muhkam and Mutashabih) is clear in the eyes of those who have been given its knowledge. (بَلۡ هُوَ ءَايَٰتُۢ بَيِّنَٰتࣱ فِي صُدُورِ ٱلَّذِينَ أُوتُواْ ٱلۡعِلۡمَۚ وَمَا يَجۡحَدُ بِـَٔايَٰتِنَآ إِلَّا ٱلظَّـٰلِمُونَ = But this ˹Quran˺ is ˹a set of˺ clear revelations ˹preserved˺ in the hearts of those gifted with knowledge. And none denies Our revelations except the ˹stubborn˺ wrongdoers. - 29:49) Not for all people. · The Qur'an has abrogator and abrogated verses as the Quran says: (مَا نَنسَخۡ مِنۡ ءَايَةٍ أَوۡ نُنسِهَا نَأۡتِ بِخَيۡرࣲ مِّنۡهَآ أَوۡ مِثۡلِهَآۗ أَلَمۡ تَعۡلَمۡ أَنَّ ٱللَّهَ عَلَىٰ كُلِّ شَيۡءࣲ قَدِيرٌ = If We ever abrogate a verse or cause it to be forgotten, We replace it with a better or similar one. Do you not know that Allah is Most Capable of everything? - 2:106) and to distinguish between them, it is necessary to refer to the statement of the divine teachers of the Quran. · Although God introduces the Qur'an as an explanation of everything ( وَنَزَّلۡنَا عَلَيۡكَ ٱلۡكِتَٰبَ تِبۡيَٰنࣰا لِّكُلِّ شَيۡءࣲ وَهُدࣰى وَرَحۡمَةࣰ وَبُشۡرَىٰ لِلۡمُسۡلِمِينَ = We have revealed to you the Book as an explanation of all things, a guide, a mercy, and good news for those who ˹fully˺ submit. -16:89) but in the outward of the Qur’an, we cannot find the explanation and detail of all the subjects of our religion, let alone the explanation and detail of all the subjects of all sciences. The explanation of the verses of the Qur'an and the matters of religion is also the responsibility of God Himself ( كِتَابٌ أُحْكِمَتْ آيَاتُهُ ثُمَّ فُصِّلَتْ مِن لَّدُنْ حَكِيمٍ خَبِيرٍ = [This is] a Book whose verses are perfected and then presented in detail from [one who is] Wise and Aware - 11:1). Therefore, people must refer to the statement of God's proof and the inheritors of His knowledge who are given the knowledge. · For the Qur'an to be correctly understood, one should take into account the exceptions from general rulings and principles and bindings and restrictions of absolute statements, and observing such exceptions and bindings is not possible for the general public. · In the hadith of Thaqalain, the beloved Prophet of Islam (PBUH) mentioned that the salvation of the Ummah and their preservation from going astray depends on the people's following the two precious and inseparable things: the Qur'an along with the Prophet's infallible progeny. Clarification: Based on the points mentioned earlier, the Arabic word “مبین”, which is used in several verses (like 27:1) as an attribute of the Qur’an, cannot be interpreted in the sense that all the verses of the Qur'an are clear and obvious and that the whole Qur'an is fully understandable for everyone, but rather according to exegesis books[1] [2], the possible meanings of the attribution of “مبین” to the Qur'an are as follows: 1- The Quran clarifies the distinction between the right (guidance) and the wrong (deviation) 2- The Qur'an reveals many truths 3- The fact that the Qur'an is a miracle is clear and obvious. Conclusion: For a complete and correct understanding of the Qur'an, people need referring to the inheritors of the knowledge of the Qur'an, that are, the Prophet and his infallible Ahl al-Bayt. That doesn’t mean that people should refrain from reciting the Qur’an or contemplating its verses, rather it is highly recommended for them to do so and take lessons from its radiant verses, but with this in mind that their understanding of the Qur’an may be incorrect or incomplete and for them to take it in as their belief they must check it with a specialist in the field of the Qur’an and Hadith (i.e. a well-versed scholar). [1] Atyab al-Bayan fi-Tafseer al-Qur’an, vol.8 p. 3 [2] Ruh al-Ma’aani fi-Tafseer al-Qur’an al’Azim, vol.10 p.152

What is the difference between the issue of “Divine Decree and Destiny (Qadāʾ wa Qadar)” and the issue of “Bada'”? Before entering into the distinction between the issue of “Divine Decree and Destiny (Qadāʾ wa Qadar)” and the issue of “Bada',” it is appropriate to first provide a brief definition of each of these two concepts, and then address the differences between them. The word "Qadar" means measure, and "Taqdīr" means measuring and determining, and making something according to a specific measure. The word "Qadāʾ" means to finish, to accomplish, and to judge (which is also a kind of accomplishing in a legal sense); sometimes these two words are used synonymously to mean “destiny.” The meaning of Divine Destiny (Taqdīr) is that Allah the Exalted has set for every phenomenon specific quantitative, qualitative, temporal, and spatial limits, which come into existence under the influence of gradual causes and factors. The meaning of Divine Decree (Qadāʾ) is that after the prerequisites, causes, and conditions of a phenomenon are provided, He brings it to its final and definite stage.[1] The meaning of Bada' in the narrations is the alteration of conditional and non-definite destinies. [2] According to the sublime teachings of the Holy Qur’an, Allah’s knowledge is absolute in every respect and free from any limitation: “Indeed, Allah is capable of all things.” [3] This means that Allah, from eternity to eternity, is aware of all events and occurrences in the universe, and no creature shares in this absolute knowledge: “And He does not disclose His unseen to anyone.” [4] However, certain chosen individuals, such as selected prophets, may have access to a portion of this knowledge by divine grace: “Except to a messenger whom He has chosen [to inform of the unseen].” [5] This is what is referred to as definite decree (Qadāʾ ḥatmī). Nevertheless, at a lower level, another reality is presented which relates to the destiny of human beings and the events of their lives. This destiny is shaped by factors such as human will and choice, as well as environmental and social conditions. Human beings, by using their power of choice and free will, take different paths, which leads to the occurrence of various events. This part of Divine knowledge, which is called non-definite destiny (Qadar), can also be observed in the words of ʿAllāmah Ṭabāṭabāʾī. [6] Bada', as one of the acts and attributes of Allah, holds a lofty position in Islamic teachings, and its role in non-definite destinies is evident. According to Allah’s promises, the change of non-definite destinies can result from human actions and choices, such as charity, maintaining family ties, kindness to parents, gratitude to them, or even neglecting these matters. This concept is manifested in the noble verse of the Qur’an: “Allah erases whatever He wills and confirms whatever He wills, and with Him is the Mother of the Book.” [7] The first part of this verse refers to non-definite decree, while the second part refers to definite decree. [8] A similar meaning is observed in the verse: “And the fixed and definite term is with Him.” [9] A narration from Imām al-Bāqir (AS) confirms this interpretation. Specifically, «اَجَل مُسَمًّی عِندَهُ» refers to the definite term with Allah, and «قَضی‌اَجَلاً» expresses Allah’s ruling regarding the suspended term. [10] Likewise, the impact of good and bad deeds on human destiny, happiness or misery, is repeatedly emphasized in Islamic traditions. [11] Therefore, Bada' is not a change in Allah’s absolute knowledge, but rather a change in non-definite destinies which are connected to human choice and actions. The Qur’anic verses also point to this general principle that the destiny of human beings can be changed by their own will and inner transformation: “Indeed, Allah does not change the destiny of a people [towards affliction, defeat, or misery] until they change what is within themselves [from good qualities and righteous conduct to evil and sin].” [12] This perspective demonstrates the interaction between human will and Divine wisdom in shaping destiny. Conclusion: “Divine Decree and Destiny (Qadāʾ wa Qadar)” expresses the definite determination and realization of phenomena based on the system of cause and effect; whereas “Bada'” means a change in non-definite and conditional destinies, not a change in Allah’s absolute knowledge. In other words, Qadāʾ and Qadar refer to the fixed and certain system of creation, while Bada' indicates the possibility of transformation in conditional destinies as a result of human actions and choices, such as charity or maintaining family ties, and at the same time in harmony with Allah’s eternal knowledge and will. [1] . Amuzesh Aqaed, Mesbah Yazdi, Mohammad Taqi, p.151. [2] . Ibid., p.152. [3] . Al-'Ankabut: 62 «اللَّهُ يَبْسُطُ الرِّزْقَ لِمَنْ يَشَاءُ مِنْ عِبَادِهِ وَيَقْدِرُ لَهُ ۚ إِنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيمٌ» [4] . Al-Jinn: 26 «عَالِمُ الْغَيْبِ فَلَا يُظْهِرُ عَلَىٰ غَيْبِهِ أَحَدًا» [5] . Al-Jinn: 27 «إِلَّا مَنِ ارْتَضَىٰ مِنْ رَسُولٍ فَإِنَّهُ يَسْلُكُ مِنْ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ رَصَدًا» [6] . Al-Mizan fi Tafsir al-Quran, al-Allameh Tabatabai, vol.11, p.376. [7] . Ar-Ra'd: 39 «يَمْحُو اللَّهُ مَا يَشَاءُ وَيُثْبِتُ ۖ وَعِنْدَهُ أُمُّ الْكِتَابِ» [8] . Al-Mizan fi Tafsir al-Quran, al-Allameh Tabatabai, vol.11, p.380. [9] . Al-Ana'm: 2 «هُوَ الَّذِي خَلَقَكُمْ مِنْ طِينٍ ثُمَّ قَضَىٰ أَجَلًا ۖ وَأَجَلٌ مُسَمًّى عِنْدَهُ ۖ ثُمَّ أَنْتُمْ تَمْتَرُونَ» [10] . Al-Kafi, al-Shaykh al-Kulaini, vol.1, p.147. [11] . Al-Durr al-Mansur fi al-Tafsir bi al-Mathur, al-Suyuti, Jalal al-Din, vol.4, p.616. [12] . Ar-Ra'd: 11 «لَهُ مُعَقِّبَاتٌ مِنْ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ يَحْفَظُونَهُ مِنْ أَمْرِ اللَّهِ ۗ إِنَّ اللَّهَ لَا يُغَيِّرُ مَا بِقَوْمٍ حَتَّىٰ يُغَيِّرُوا مَا بِأَنْفُسِهِمْ ۗ وَإِذَا أَرَادَ اللَّهُ بِقَوْمٍ سُوءًا فَلَا مَرَدَّ لَهُ ۚ وَمَا لَهُمْ مِنْ دُونِهِ مِنْ وَالٍ»

What is meant by Badaʾ in the Imamate of Sayyid Muhammad, the son of Imam al-Hadi (AS)? Regarding the claim about Badaʾ in the Imamate of Sayyid Muhammad, in addition to the discussions previously mentioned concerning Badaʾ in relation to Ismaʿil, the son of Imam al-Sadiq (AS), there are other specific reasons that clearly refute this claim. These reasons will be examined in a scholarly and coherent manner. First, it must be emphasized that Badaʾ, in its true meaning, can never apply to the Imamate of Sayyid Muhammad. This is because reliable evidence and authentic narrations found in Shia sources indicate that Imam al-Hadi (AS), during the lifetime of Sayyid Muhammad, repeatedly and explicitly stated that he would not be the Imam after him. Imam al-Hadi (AS) openly introduced Imam al-ʿAskari (AS) as his successor. Therefore, the claim of Badaʾ in the Imamate of Sayyid Muhammad contradicts the clear and decisive statements of Imam al-Hadi (AS). To prove this matter, it is sufficient to refer to a few authentic narrations. Among them is a narration reported by Shaykh al-Kulayni in al-Kafi, in the chapter “Indication and Text on Abu Muhammad (AS).” He narrates from ʿAli ibn ʿUmar al-Nawfali: “I was in the courtyard of Imam al-Hadi (AS) when his son Muhammad passed by us. I said to the Imam: ‘May I be your ransom, will he be our master after you?’ Imam al-Hadi (AS) replied: ‘No, your master after me is Hasan.’”[1] This narration clearly shows that Imam al-Hadi (AS) not only did not declare the Imamate of Sayyid Muhammad, but explicitly affirmed the Imamate of Imam Hasan al-ʿAskari (AS) as his successor. Thus, the possibility of Badaʾ in the Imamate of Sayyid Muhammad is entirely excluded. From both rational and transmitted perspectives, such a claim is baseless and inconsistent with the established teachings of Shia Islam. Furthermore, Shaykh al-Tusi in "al-Ghayba" narrates a noteworthy report that explicitly confirms the Imamate of Imam Hasan al-ʿAskari (AS) after Imam al-Hadi (AS). This narration, from Ahmad ibn ʿIsa al-ʿAlawi, a descendant of ʿAli ibn Jaʿfar, states: “I visited Imam al-Hadi (AS) in Sarya and greeted him. At that time, Abu Jaʿfar and Abu Muhammad (the sons of Imam al-Hadi) entered. We stood up to greet Abu Jaʿfar, but Imam al-Hadi (AS) said: ‘This is not your Imam. Show respect to your Imam,’ and then he pointed to Abu Muhammad (Imam Hasan al-ʿAskari).”[2] This authentic narration clearly demonstrates that Imam al-Hadi (AS) confirmed the Imamate of Imam Hasan al-ʿAskari (AS) as his successor and prevented any misunderstanding regarding the Imamate of his other sons. In addition, a narration from Imam al-Rida (AS), recorded in Shia sources, describes the chain of Imamate with complete clarity. Imam al-Rida (AS) said to Dʿibil al-Khuzāʿī: “O Dʿibil! The Imam after me is my son Muhammad (Imam al-Jawad), and after him his son ʿAli (Imam al-Hadi), and after him his son Hasan (Imam al-ʿAskari), and after Hasan, his son al-Hujjah will be your Imam.”[3] These explicit statements, made by the infallible Imams (AS), completely negate any claim of Badaʾ in the Imamate and show that the succession of Imams was divinely determined from the outset. Such evidence provides a firm foundation for rejecting any doubts on this matter. [1] . al-Kāfī, al‑Shaykh al‑Kulaynī, vol. 1, p. 325 / Kashf al‑Ghummah fī Maʿrifat al‑Aʾimmah, al‑Muḥaddith al‑Arbilī, vol. 2, p. 911 / Mirʾāt al‑ʿUqūl fī Sharḥ Akhbār Āl al‑Rasūl, al‑ʿAllāmah al‑Majlisī, vol. 3, p. 388 / al‑Wāfī, al‑Fayḍ al‑Kāshānī, vol. 2, p. 386 / Aʿlām al‑Warā bi‑Aʿlām al‑Hudā, al‑Shaykh al‑Ṭabarsī, vol. 2, p. 133. [2] . al‑Ghaybah, al‑Shaykh al‑Ṭūsī, p. 199 / Biḥār al‑Anwār, al‑ʿAllāmah al‑Majlisī, vol. 50, p. 242 / Ithbāt al‑Hudāt bi‑l‑Nuṣūṣ wa‑l‑Muʿjizāt, al‑Shaykh al‑Ḥurr al‑ʿĀmilī, vol. 5, p. 7. [3] . Kamāl al‑Dīn wa Tamām al‑Niʿmah, al‑Shaykh al‑Ṣadūq, vol. 2, p. 372 / ʿUyūn Akhbār al‑Riḍā al‑Shaykh al‑Ṣadūq, vol. 1, p. 297 / Biḥār al‑Anwār, al‑ʿAllāmah al‑Majlisī, vol. 49, p. 237 / Aʿlām al‑Warā bi‑Aʿlām al‑Hudā, al‑Shaykh al‑Ṭabarsī, vol. 2, p. 69.

What is meant by Bada’ in the Imamate of Isma‘il, the son of Imam al-Sadiq (AS)? One of the doubts raised is the issue of Bada’ in relation to the Imamate of Isma‘il, the son of Imam al-Sadiq (AS). In this discussion, we examine the possibility or impossibility of Bada’ occurring in the Imamate of this figure and explain the related points. Reason and transmitted reports clearly emphasize that Bada’ in reports that Allah has conveyed to the people through His prophets and their successors, and which they have announced as unconditional divine messages, is impossible. If a prophet or his successor declares that at a specific time a particular event will certainly occur, this prediction must come true, and no change or Bada’ from Allah will occur regarding such a report. If we wish to explain the rational proof of this matter, we must say: Bada’ in such reports would cause people to lose trust in that prophet and in the reports he gives, and people would call that prophet ignorant and a liar. In such a case, the prophet would lose his position among the people, and the purpose for which Allah sent prophets and appointed Imams would be nullified. Nullifying the divine purpose is reprehensible and impossible for Allah. From the perspective of narrations as well, the occurrence of Bada’ in reports and predictions conveyed by prophets and Imams to the people is impossible. For example, Shaykh al-Kulayni narrates with an authentic chain: Imam al-Baqir (AS) said knowledge is of two kinds: - Hidden knowledge (‘ilm makhzun): knowledge that is in Allah’s treasury and none of the creatures are aware of it. Allah has the discretion in this knowledge to advance, delay, or establish part of it. - Conveyed knowledge: knowledge that Allah has taught to the angels and His prophets. Whatever has been taught in this knowledge will certainly be realized, because Allah neither contradicts Himself nor His angels and prophets.[1] This narration shows that unconditional divine promises conveyed by prophets and Imams are unchangeable and guaranteed to be fulfilled. But regarding hidden divine knowledge, change or delay is possible under Allah’s direct will. If the statements of the Imams (AS) were subject to doubt or non-fulfillment, this would cause people to lose trust in them. In such circumstances, even the acceptance of the Imamate of Imam Musa al-Kazim (AS) would be questioned, because it could be supposed that Bada’ might occur regarding him as well and someone else might be appointed as Imam. This situation would not only damage the system of Imamate but would also nullify the divine purpose, which is impossible for an infallible Imam whose words and actions are based on divine wisdom and infallibility. Moreover, narrations about the Twelve Imams, such as the narration of the Tablet of Jabir reported by Shaykh al-Kulayni in al-Kafi, clearly show that the names and attributes of the Twelve Imams (AS) were determined from the beginning. These narrations emphasize that Imamate is a divine position and the choice of Imam is made by Allah Almighty. Shia believe that just as prophethood is a divine choice in which people have no role, Imamate follows the same principle. In this narration, Jabir ibn ‘Abd Allah al-Ansari reports that during the lifetime of the Prophet (SAW), he saw a green tablet in the hands of Lady Fatima (SA). This tablet contained the names of the Prophet (SAW), Imam ‘Ali (AS), Imam Hasan (AS), Imam Husayn (AS), and the other Twelve Imams (AS), and it was given as a divine gift to the Prophet (SAW) and the Ahl al-Bayt (AS).[2] Given these definitive narrations, accepting the claim that Imam al-Sadiq (AS) explicitly designated Isma‘il as Imam and then his death led to Bada’ is not logical. Recurrent narrations show that the names of the Twelve Imams were determined from the beginning and no change occurred in this matter. Shaykh al-Saduq said regarding this: The Zaydis claimed: “The proof that the claim of the Imamiyya is false is that they believe Ja‘far ibn Muhammad (AS) explicitly designated his son Isma‘il as Imam after him during his lifetime, and when Isma‘il died during his father’s lifetime, he said: ‘Allah did not manifest Bada’ in anything as He did in my son Isma‘il.’ If the report of the designation of Twelve Imams were true, at least Ja‘far ibn Muhammad (AS) would have known it, and his close Shia would have been aware of it, and they would not have made this mistake.” We replied to them: How do you claim that Ja‘far ibn Muhammad (AS) issued a text designating Isma‘il as Imam? What report is that? Who narrated it? Who accepted it? The Zaydis had no answer after that. This narration was fabricated by those who believed in the Imamate of Isma‘il. It has no basis, because the narration of the Twelve Imams has been transmitted by both Shia and Sunni from the Prophet (SAW). As for the statement of Imam al-Sadiq (AS) regarding Isma‘il: “Allah did not manifest Bada’ in anything as He did in Isma‘il,” it means that Allah caused him to die during my lifetime so that it would be clear to everyone that he is not the Imam after me.[3] Conclusion: It has become clear that *Bada’*, in its true meaning, is impossible in reports that Allah has conveyed to the people through prophets and Imams without condition. This not only undermines the infallibility of prophets and Imams but also the divine wisdom and the main purpose of sending guides. The narration of the Tablet of Jabir and other authentic traditions clearly determined the names and attributes of the Twelve Imams from the beginning, showing the definitiveness of the divine designation of the Imamate. Furthermore, a precise analysis proves that the Imamate of Isma‘il was never declared by Imam al-Sadiq (AS), and his death during his father’s lifetime was a clear sign to remove any doubt in this matter. [1] . al-Kāfī, al-Shaykh al-Kulaynī, vol. 1, p. 147 / Tafsīr al-ʿAyyāshī, al-ʿAyyāshī, Muḥammad ibn Masʿūd, vol. 2, p. 217 / al-Wāfī, al-Fayḍ al-Kāshānī, vol. 1, p. 512 / al-Fuṣūl al-Muhimmah fī Uṣūl al-Aʾimmah, al-Shaykh Ḥurr al-ʿĀmilī, vol. 1, p. 225. [2] . al-Kāfī, al-Shaykh al-Kulaynī, vol. 1, p. 527 / al-Ghaybah, al-Shaykh al-Ṭūsī, p. 144 / al-Ikhtiṣāṣ, al-Shaykh al-Mufīd, p. 210 / al-Iḥtijāj, al-Ṭabrisī, Abū Manṣūr, vol. 1, p. 67 / ʿUyūn Akhbār al-Riḍā, al-Shaykh al-Ṣadūq, vol. 1, p. 42. [3] . Kamāl al-Dīn wa Tamām al-Niʿmah, al-Shaykh al-Ṣadūq, vol. 1, p. 69.

How is Bada’ described in the Holy Qur’an and the traditions of the Ahl al-Bayt (AS)? Bada’ represents the infinite wisdom of God in erasing or affirming matters according to interests and circumstances. On the other hand, this concept shows that within the system of divine decrees, servants—through their actions—can influence the course of their lives and attain goodness and blessings. Studying and reflecting on this subject not only deepens our understanding of the divine will, but also directs human beings toward hope, supplication, and righteous deeds. Numerous verses and narrations clearly establish the concept of Bada’ regarding God, and the Ahl al-Bayt (AS), relying on these verses, have explained and emphasized this meaning. Among the prominent verses in this regard is the noble verse: “Allah effaces and confirms whatever He wishes and with Him is the Mother Book.”[1] This verse expresses God’s absolute power in changing destinies and bringing about transformations in affairs, while His eternal and flawless knowledge is in no way affected by these changes. The Ahl al-Bayt (AS), by emphasizing this verse, have shown that Bada’ does not mean a change in God’s knowledge, but rather the manifestation and disclosure of matters to His servants. This profound view indicates the perfect harmony between God’s knowledge, wisdom, and will. Al-‘Ayyashi and Fayz Kashani, in their exegesis under this noble verse, state that Imam al-Sadiq (AS) narrated from the Noble Messenger (SAW): A man who maintains kinship ties and has only three years left of his life God, as a reward for this good deed, extends his life to thirty years. Conversely, a servant who severs kinship ties and has thirty-three years remaining God reduces his life to three years or less. After narrating this tradition, Imam al-Sadiq (AS) recited the mentioned verse to show that “effacing and confirming” in decrees is a manifestation of God’s will and wisdom. [2] This narration not only reveals God’s absolute power and authority in changing destinies, but also clarifies the role of human actions—especially moral behaviors such as maintaining kinship ties—in determining fate. Imam al-Ridha (AS), in response to Sulayman al-Marwazi, who believed that God had completed matters and would add nothing further, said with wisdom and strong reasoning: “This belief is the same creed of the Jews.” Then the Imam (AS), using Qur’anic verses, refuted this view. He said: If God adds nothing to affairs, how then did He Himself promise: “Call upon Me, I will answer you”? [3] Is it possible that He promises but does not fulfill? Then he said: How can such a belief be correct, when God has said: “He increases in creation whatever He wills” [4] (Qur’an 35:1), and also: “Allah effaces whatever He wills and confirms whatever He wills, and with Him is the Mother of the Book.” [5]-[6] Imam al-Ridha (AS) clarified through this reasoning that God’s power in changing and transforming affairs is always active, and the belief that God has finished His work and no change or transformation occurs is incorrect. At this point, Sulayman al-Marwazi was silenced and could not respond. Also, the Almighty God says in Surah al-Zumar: “And if the wrongdoers possessed all that is in the earth and the like thereof with it, they would surely offer it as ransom to free themselves from the terrible punishment of the Day of Resurrection. But there will appear to them from Allah that which they had never expected.” [7] (Qur’an 39:47) Shaykh al-Saduq, in his exegesis of this verse, says: This divine statement means that matters will be disclosed to people that they had never expected. If a servant maintains kinship ties, God increases his lifespan; conversely, if he severs kinship ties, his lifespan decreases. Likewise, if a person commits fornication, God reduces his sustenance and lifespan; but if he avoids fornication and chooses chastity, his lifespan and sustenance increase. [8] Shaykh al-Kulayni in al-Kafi and Shaykh al-Saduq in al-Tawhid, both with authentic chains, narrate from Imam al-Sadiq (AS): “God did not send any prophet except that He took a covenant from him regarding three matters: 1. That he confess servitude to God; 2. That he reject false partners and equals; 3. That he acknowledge that God brings forward whatever He wills before its appointed time, and delays whatever He wills.” [9] Also, elsewhere, Shaykh al-Kulayni narrates with an authentic chain: Imam al-Sadiq (AS) said: “No Bada’ has occurred for God except that the matter was already pre sent in divine knowledge before its disclosure.” [10] This statement shows the depth of God’s eternal and absolute knowledge. All apparent changes and transformations referred to as Bada’ were already decreed and clear in divine knowledge. Therefore, Bada’ does not mean ignorance or change in God’s knowledge, but rather a manifestation of His wisdom in disclosing matters that were hidden from His servants. In another narration, Imam al-Ridha (AS), in a dialogue with Sulayman al-Marwazi, the prominent theologian of Khurasan, said: “O Sulayman! Verily, ‘Ali (AS) used to say: Knowledge is of two kinds. One type of knowledge is that which God taught to His angels and prophets. Whatever God taught His angels and prophets will surely come to pass, and there is no contradiction or change in it. Neither God, nor His angels, nor His prophets can be considered mistaken. But there is another type of knowledge that is hidden and preserved with God. He has not made any of His creatures aware of this knowledge. From this knowledge, God brings forward whatever He wills and delays whatever He wills. He effaces whatever He wills and confirms whatever He wills.” [11] Historical examples of Bada’ in the Qur’an and narrations The phenomenon of Bada’ is reported with multiple evidences in religious texts and the history of the Imams. Some of the most important examples are: - Based on verse 98 of Surah Yunus, the disobedience of the people of Yunus led to the descent of divine punishment. Prophet Yunus considered them beyond guidance and left. However, one of their scholars, upon seeing signs of punishment, called the people to repentance. They repented, and the punishment whose signs had appeared was lifted. [12] - In verses 102–107 of Surah al-Saffat, the mission of Prophet Ibrahim to sacrifice his son Isma‘il is mentioned. When both showed complete readiness to obey, it became clear that this command was a test, and the purpose was to measure their submission and obedience. - According to verse 142 of Surah al-A‘raf, Prophet Musa was commanded to leave his people for thirty days and go to the divine appointment to receive the Tablets. Then this period was extended by ten more days, so he remained more than thirty days at the appointed place, so that the Israelites would be tested. [13] - In the lives of the Shi‘a Imams, examples of Bada’ are also observed. Among them are the deaths of Isma‘il, the eldest son of Imam al-Sadiq (AS), [14] and Muhammad, the eldest son of Imam al-Hadi (AS). [15] Some Shi‘a thought Isma‘il would succeed Imam al-Sadiq and Muhammad would succeed Imam al-Hadi. But with their deaths during the lifetimes of their fathers, Bada’ occurred, and it became clear that the next Imams were other sons of those two Imams. Conclusion: Bada’ is a manifestation of God’s infinite wisdom and power, indicating flexibility in decrees through human actions and in response to their needs and supplications. This doctrine, contrary to misunderstandings, does not mean a change in divine knowledge, but rather the clear manifestation of God’s will and wisdom in the system of existence. The emphasis of the Ahl al-Bayt (AS) on this concept calls us to deeper faith and stronger connection with God. Bada’, in addition to reminding us that God’s knowledge and will are beyond human imagination, creates strong motivation for servants to walk the path of piety and righteous deeds, and with hope in divine mercy, to move toward reforming their destiny. [1] . Ra‘d: 39 «یَمْحُوا اللَّهُ ما یَشاءُ وَیُثْبِتُ وَ عِنْدَهُ اُمُّ الْکِتابِ» [2] . Tafsīr al-‘Ayyāshī, al-‘Ayyāshī, Muḥammad ibn Mas‘ūd, vol.2, p.220 / al-Tafsīr al-Ṣāfī, al-Fayḍ al-Kāshānī, Muḥsin, vol.3, p.74. [3] . Ghāfir: 60 «وَقَالَ رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ» [4] . Fāṭir: 1 «يَزِيدُ فِي الْخَلْقِ مَا يَشَاءُ ۚ إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ» [5] . Ra‘d: 39 «یَمْحُوا اللَّهُ ما یَشاءُ وَیُثْبِتُ وَ عِنْدَهُ اُمُّ الْکِتابِ» [6] . al-Tawḥīd, al-Shaykh al-Ṣadūq, p.452. [7] . Zumar: 47 «وَلَوْ أَنَّ لِلَّذِينَ ظَلَمُوا مَا فِي الْأَرْضِ جَمِيعًا وَمِثْلَهُ مَعَهُ لَافْتَدَوْا بِهِ مِنْ سُوءِ الْعَذَابِ يَوْمَ الْقِيَامَةِ ۚ وَبَدَا لَهُمْ مِنَ اللَّهِ مَا لَمْ يَكُونُوا يَحْتَسِبُونَ» [8] . al-Tawḥīd, al-Shaykh al-Ṣadūq, p.336. [9] . al-Tawḥīd, al-Shaykh al-Ṣadūq, p.333 / al-Kāfī, al-Shaykh al-Kulaynī, vol.1, p.147. [10] . al-Kāfī, al-Shaykh al-Kulaynī, vol.1, p.148. [11] . al-Tawḥīd, al-Shaykh al-Ṣadūq, p.444. [12] . al-Mīzān fī Tafsīr al-Qur’ān, al-‘Allāmah al-Ṭabāṭabā’ī, vol.17, p.166 / Tafsīr Namūnah, Makāram Shīrāzī, Nāṣir, vol.10, p.247. [13] . Tafsīr Namūnah, Makāram Shīrāzī, Nāṣir, vol.10, p.248 / al-Badā’ ‘alā Ḍaw’ al-Kitāb wa-al-Sunnah, al-Subḥānī, al-Shaykh Ja‘far, p.134. [14] . al-Tawḥīd, al-Shaykh al-Ṣadūq, p.336. [15] . al-Ghaybah, al-Shaykh al-Ṭūsī, p.200 / Badā’ az naẓar Shī‘ah, Fānī Iṣfahānī, p.159.

What is the Concept and Nature of Bada’? The word Bada’ comes from the root Badu, which in literally means “something becoming apparent or manifest.”[1] Some say that a nomad (Badawi) is called so because when a person lives in a city or village, he is hidden among buildings and society; but when he goes to the desert, he becomes visible in the open space where there is no shade. [2] In terminology, Bada’ means the change of decrees by Allah based on certain events and circumstances under specific conditions and factors. [3] The concept of Bada’ is one of the subjects that illustrates the depth of Allah’s power and wisdom, establishing an inseparable link between human will and divine destiny. This teaching, while revealing Allah’s eternal and absolute knowledge, highlights the role of human actions and behavior in shaping their fate. The way divine decree interacts with human deeds opens a window that deepens our understanding of Allah’s justice and wisdom, and calls man to greater submission and trust in his Lord. Among humans, Bada’ means changing a decision or presenting a new opinion. A person with limited knowledge may make a decision without considering all aspects. Later, during or before acting, he may realize that his decision will harm him and may waste all his effort and resources. Therefore, he changes his decision based on new information and interests that have become clear. It is obvious that the root of this change in decision-making is human limitation in knowledge and awareness. But when it comes to Allah, who is free from all ignorance and has complete knowledge of all past and future events, the human meaning of Bada’ cannot apply to Him. Allah not only knows the benefit and harm of everything, but nothing is hidden from Him. Thus, attributing such Bada’ to Allah equals attributing ignorance to Him, and this belief, according to the consensus of Muslims, is considered disbelief. Shaykh al-Saduq says: “Whoever thinks that Allah learned something today that He did not know yesterday is a disbeliever, and it is obligatory to disassociate from him.” [4] For this reason, in Shia belief, any claim that implies Allah’s ignorance is completely rejected, and such people deserve denial and rejection. The late Mazandarani, in his commentary on al-Kafi, gives a deep and attractive explanation of Bada’. He explains that Allah, from eternity, has known that He will erase certain phenomena at specific times for wise reasons, or if the benefit returns, He will bring them back again at the proper time. He emphasizes that Allah’s knowledge is eternal and absolute, and every change in the world happens with wisdom and based on specific interests. Therefore, anyone who believes that Allah learned something today that He did not know before has committed disbelief, and such a belief is completely rejected by Muslims. Mazandarani points to the great impact of this view on religious beliefs, saying that this interpretation of Bada’ is confirmed by the Ahl al-Bayt (AS) and has many evidences and confirmations from the Qur’an and narrations. Such a belief can have a profound effect on the faith and submission of servants to Allah’s wisdom. [5] Shaykh al-Tusi also provides a precise and comprehensive explanation of Bada’. He interprets the narrations related to Bada’ as meaning that changes in interests may delay the manifestation of an event, but this change never means that something new has appeared to Allah. Shaykh al-Tusi emphasizes that such an interpretation about Allah is completely impossible, because Allah is greater and beyond anything being hidden from Him. He also discusses the issue of trusting divine reports and explains that reports are divided into two categories: • Reports that cannot change: These include matters whose content cannot change, such as Allah’s attributes, past events, or promises of reward to believers. These reports are certain and definite, and no change occurs in them. • Reports that can change: These include reports that may change due to changing interests and conditions, such as predictions about the future. If conditions change, the content of these reports may also change. But if a report is given in a way that indicates its content will not change, then that report is also certain. Shaykh al-Tusi introduces this categorization as the basis for trusting divine reports, emphasizing that unchangeable reports are definite and beyond doubt.[6] The late Shaykh al-Saduq carefully refutes mistaken interpretations of Bada’. He explains that Bada’, contrary to the imagination of the misguided, does not mean Allah’s regret, because such an idea implies deficiency in Allah’s knowledge and power, which is completely rejected. Shaykh al-Saduq clearly states that Bada’ means the manifestation of a matter, not change or regret. He considers Bada’ a decisive response to the Jewish belief that Allah predetermined everything and no change ever occurs. Shaykh al-Saduq rejects this view, saying that Allah has a new command every day: He gives life, causes death, provides sustenance, and does whatever He wills. He gives examples of Bada’, explaining that Allah, in response to a servant’s actions such as maintaining family ties, increases his lifespan. On the other hand, if he cuts family ties or commits sins such as adultery, his lifespan and sustenance are reduced. Likewise, avoiding adultery and choosing chastity leads to increased sustenance and longer life. These explanations show the complete harmony of Bada’ with Allah’s wisdom and power. [7] Ayatollah al-Khoei, in a deep and beautiful statement, writes about the impact of belief in Bada’ on faith: Belief in Bada’ is a clear acknowledgment that the world, in its creation and survival, is under Allah’s power and authority, and His eternal will governs all things. This belief reveals the difference between Allah’s infinite knowledge and the limited knowledge of creatures. The knowledge of creatures, even if they are prophets or their successors, can never encompass the vastness of Allah’s knowledge. Although some of them, with knowledge granted by Allah, may know all possible existents, they are deprived of Allah’s hidden knowledge, which is reserved only for His sacred essence. They do not know Allah’s will regarding the existence or non-existence of something unless Allah decisively informs them. Belief in Bada’ causes the servant to turn completely toward Allah. It drives him to seek from his Lord, through prayer and supplication, the fulfillment of his needs, success in obedience, and protection from sin. But denying Bada’ and accepting the belief that destiny is fixed without exception leads the servant to despair of answered prayers. Because if something is decreed, it will certainly happen, and there is no need for prayer; and if it is decreed otherwise, it will never happen, and prayer will be useless. Such despair prevents the servant from praying and supplicating to Allah, since he sees no benefit in it. This matter also applies to acts of worship and charity, which, according to the sayings of the Imams (AS), increase lifespan, sustenance, and other blessings. This secret is the reason for the special attention of the Ahl al-Bayt (AS) to the concept of Bada’, which is repeatedly emphasized in their narrations. [8] Conclusion: In Shia terminology, Bada’ does not mean a change in Allah’s knowledge, but rather the manifestation of something by Allah that was previously hidden from His servants. This concept shows the interaction between human will and divine destiny, and demonstrates that some decrees can change based on human actions and behavior. Bada’ never means ignorance or regret on Allah’s part, but is a manifestation of His wisdom and absolute power, by which He conditions certain matters on the behavior of His servants. This teaching calls man to prayer, reform of behavior, and greater trust in Allah, playing an important role in deepening faith and responsibility. [1] . al-Mufradāt fī Gharīb al-Qurʾān, al-Rāghib al-Iṣfahānī, p.113. [2] . Muʿjam Maqāyīs al-Lughah, Ibn Fāris, vol.1, p.212. [3] . al-Mīzān fī Tafsīr al-Qurʾān, al-ʿAllāmah al-Ṭabāṭabāʾī, vol.11, p.381. [4] . Kamāl al-Dīn wa Tamām al-Niʿmah, al-Shaykh al-Ṣadūq, vol.1, p.69. [5] . Sharḥ Uṣūl al-Kāfī, al-Māzandarānī, al-Mullā Ṣāliḥ, vol.4, p.246. [6] . al-Ghaybah, al-Shaykh al-Ṭūsī, p.431. [7] . al-Tawḥīd, al-Shaykh al-Ṣadūq, p.335. [8] . al-Bayān fī Tafsīr al-Qurʾān, al-Khūʾī, al-Sayyid Abū al-Qāsim, p.391.

What is the biography of Imam Hasan al-‘Askari (AS) like? Imam Hasan al-‘Askari (AS), the eleventh leader of the Imami Shi‘a, was born in the year 232 AH and was martyred in 260 AH. He was the son of Imam al-Hadi (AS) and a noble lady named Salil,[1] she was a freed slave (umm walad), whose name is given as Hudayth. From the Shi‘a perspective, Imam al-‘Askari (AS) is the father of Imam al-Mahdi (AJTF), the final divine proof and the awaited savior. [2] He spent most of his life in the city of Samerra, under the close surveillance of the Abbasid government, in conditions of restriction and strict monitoring. For this reason, he was given the title “al-‘Askari,” derived from the place of his residence. In addition, titles such as “Hadi,” “Naqi,” “Zaki,” “Rafiq,” and “Samit” were also used to describe his moral and spiritual qualities. [3] Imam Hasan al-‘Askari (AS), the eleventh Imam of the Shi‘a, had a brother named Ja‘far who, after the Imam’s martyrdom, claimed the Imamate and became known in history as “Ja‘far al-Kadhdhāb.” [4] The Imam spent most of his life under Abbasid surveillance in Samerra and was ultimately martyred at the age of twenty-eight. According to many scholars of the Imami tradition, the cause of his martyrdom was poisoning. [5] The pure body of Imam Hasan al-‘Askari (AS) was buried in his personal residence in Samerra after his martyrdom. [6] His lineage continued through a noble lady named Narjis Khātūn, who was the mother of Imam al-Mahdi (AJTF). [7] In his childhood, the Imam was taken to Iraq along with his noble father, Imam al-Hadi (AS), and from that time until the end of his life, he lived in Samerra under the restricted and closely monitored conditions imposed by the Abbasid government. [8] Among the main proofs of Imam Hasan al-‘Askari’s (AS) Imamate are the texts and narrations left by the previous Imams, which directly or indirectly point to his Imamate. Imam al-Hadi (AS), his father, explicitly and repeatedly confirmed the Imamate of his son. Likewise, in a narration from Imam al-Rida (AS) addressed to Di‘bil al-Khuzā‘ī, it is stated: “After me, my son Muhammad is the Imam; after him, his son ‘Ali; then the son of ‘Ali, Hasan; and after him, the son of Hasan, who is the Imam al-Qā’im (AJTF).” [9] In another narration from Imam al-Jawād (AS), it is clearly stated: “The Imam after me is my son ‘Ali; his command is my command, obedience to him is obedience to me, and his word is my word. After him, his son Hasan is the Imam; his speech, command, and obedience are all a continuation of his father’s path.” [10] Among the proofs of Imam Hasan al-‘Askari’s (AS) Imamate is also the testament made by Imam al-Hadi (AS) in the presence of a group of Shi‘a, thereby providing clear testimony to the Imamate of his son. In one narration, ‘Ali ibn ‘Umar al-Nawfalī relates: “One day I saw Muhammad, another son of Imam al-Hadi (AS), in his house, and I asked the Imam: ‘Is he the Imam after you?’ The Imam replied: ‘No, the Imam and your leader after me is my son Hasan.’” [11] The circumstances of Imam Hasan al-‘Askari’s (AS) life: Imam Hasan al-‘Askari (AS) lived during one of the most turbulent periods of the Abbasid caliphate. In the heavy and oppressive atmosphere of Abbasid rule, Imam Hasan al-‘Askari (AS), in order to protect his own life and that of the Shi‘a, managed the affairs of the Shi‘a community secretly and discreetly, observing the principle of taqiyya. His communications with close companions were conducted in complete secrecy. One historical example of this prudence is narrated by Dawūd ibn Aswad, who says: “Imam al-‘Askari (AS) summoned me and gave me a piece of wood, like a doorpost, the size of a palm, and said: ‘Deliver this wood to ‘Umari, one of his special companions.’ On the way, while passing through a street, a water-carrier’s mule blocked the path. The water-carrier shouted for me to move, and I lifted the wood to strike the mule. The wood broke, and I noticed letters hidden inside it at the point of breakage. I immediately concealed them in my sleeve. The water-carrier then loudly cursed me and the Imam.” [12] Muhammad ibn ‘Abd al-‘Azīz al-Balkhī narrates: “One day I was in the street and saw Imam Hasan al-‘Askari (AS) leaving his house, heading toward the public hall. Upon seeing him, I thought to cry out: ‘O people, this is the proof of God, recognize him!’ But then I feared that I might be killed for such a cry. When the Imam approached me, he placed his index finger on his lips, signaling that I should remain silent. That night, I saw the Imam in a dream, and he said: ‘In this path, one must either practice secrecy or be ready for martyrdom; therefore, fear God for your own protection.’” [13] Despite all measures of secrecy and taqiyya, the political atmosphere of the time was so harsh and tense that Imam Hasan al-‘Askari (AS) was subjected to severe anger and pressure from the Abbasid regime, especially from al-Mu‘tamid. He spent parts of his noble life in prison, and all his actions and communications were regularly reported to the caliph. Nevertheless, at one point, for specific reasons, al-Mu‘tamid ordered his release. [14] One of the most important factors behind this oppressive atmosphere was the widespread rumors and narrations concerning the imminent appearance of the “Imam al-Qā’im” and the “Avenger,” concepts that the Abbasid government considered a serious threat. For this reason, Imam al-‘Askari (AS) ensured the birth of his son, Imam al-Mahdi (AJTF), was carried out in utmost secrecy and protection.[15] Because the birth of Imam al-Mahdi (AJTF) was concealed, after the martyrdom of Imam Hasan al-‘Askari (AS), his brother Ja‘far claimed ownership of the inheritance and entered into conflict with the Imam’s close companions. He sought to deny the succession of Imam al-Mahdi (AJTF). This conflict led to Ja‘far being referred to in Shi‘a sources as “Ja‘far al-Kadhdhāb. [1] . Zindagānī‑ye Ḥazrat Imām Ḥasan ʿAskarī (AS), Modarresī, Sayyid Muḥammad Taqī, p. 7. [2] . Manāqib Āl Abī Ṭālib, Ibn Shahr Āshūb, vol. 3, p. 523. [3] . Zindagānī‑ye Ḥazrat Imām Ḥasan ʿAskarī (AS), Modarresī, Sayyid Muḥammad Taqī, p. 9. [4] . Al‑Imām al‑Ḥasan al‑ʿAskarī  (AS), Sīrah wa Tārīkh, al‑Kaʿbī, ʿAlī Mūsā, p. 106. [5] . Aʿlām al‑warā bi aʿlām al‑hudā, al‑Shaykh al‑Ṭabrisī, vol. 2, p. 131. [6] . Al‑Irshād, al‑Shaykh al‑Mufīd, vol. 2, p. 313. [7] . Aʿyān al‑Shīʿah, al‑Amīn, al‑Sayyid Muḥsin, vol. 6, p. 217. [8] . Wafayāt al‑Aʿyān, Ibn Khallikān, vol. 2, p. 94. [9] . Al‑Imām al‑Ḥasan al‑ʿAskarī (AS), Sīrah wa Tārīkh, al‑Kaʿbī, ʿAlī Mūsā, p. 112. [10] . Ibid., p. 112. [11] . Al‑Kāfī, al‑Shaykh al‑Kulaynī, vol. 1, p. 325. [12] . Biḥār al‑Anwār, al‑ʿAllāmah al‑Majlisī, vol. 5, p. 283. [13] . Zindagānī‑ye Ḥazrat Imām Ḥasan ʿAskarī (AS), Modarresī, Sayyid Muḥammad Taqī, p. 29. [14] . Ithbāt al‑Waṣīyah, al‑Masʿūdī, ʿAlī ibn al‑Ḥusayn, p. 253. [15] . Al‑Irshād, al‑Shaykh al‑Mufīd, vol. 2, p. 336.

How Can We Prevent the Emergence of Bid'ah (Innovation)? In a world full of information and diverse sources, one of the major challenges facing society is the rise of Bid'ah (Innovations) and incorrect religious teachings. Bid'ah (Innovations) not only lead to division and discord among Muslims, but they can also overshadow the authentic and genuine values of religion. To prevent this concerning phenomenon, it is highly important to refer to the primary and authentic sources of religion, such as the Qur’an and the narrations of the Ahl al-Bayt (AS). In this text, we will examine the strategies to prevent Bid'ah (Innovations). Referring to the Qur’an as the Primary Source The Holy Qur’an, as the word of God, is the main and authentic source of Islam that protects us from innovations and deviations. For example, in Surah al-Nisa it is stated: "Do they not then reflect on the Qur’an? If it had been from other than Allah, they would surely have found in it much discrepancy."[1] This noble verse emphasizes that the Qur’an is a divine book free from error and contradiction. If it had been from other than God, it would have contained many inconsistencies. Therefore, adherence to the Qur’an is highly effective in preventing innovations. Following the Prophet (SAW) Following the Prophet (SAW), based on authentic narrations, guides us to the correct path of religious and moral life. If this obedience to the Noble Messenger (SAW) is realized, it can have a significant impact on preventing the spread of innovations in society. The Holy Qur’an also states regarding obedience to the Prophet (SAW): "Whatever the Messenger gives you, take it; and whatever he forbids you, abstain from it; and fear Allah." [2] From this noble verse, it is understood that Muslims are obliged to accept whatever the Prophet (SAW) gives them and to follow his commands. As the spiritual and religious leader, the Prophet (SAW) conveys divine guidance and commands to the Muslims, and following him is of utmost importance, preventing deviation and the spread of innovations in society. Elsewhere, the Qur’an says: "Say: Obey Allah and the Messenger; but if they turn away, then indeed Allah does not love the disbelievers." [3] This noble verse clearly shows the importance of obedience to the divine commands and the Prophet (SAW), reminding Muslims that to attain God’s pleasure, they must follow His commands. Referring to Scholars and Religious Experts Referring to scholars and religious experts, based on the teachings of the Qur’an, guides us to a correct and precise understanding of religion and protects us from innovations and deviations. The Qur’an states: "Ask those who possess knowledge if you do not know." [4] In general, this verse encourages Muslims that if they lack sufficient knowledge and awareness regarding various matters, they should refer to the people of knowledge and seek guidance from them. On the other hand, the duty of religious scholars is to declare the truth. The Prophet (SAW) said: "When innovations appear in my community, it is the duty of the scholar to manifest his knowledge. If he does not, the curse of Allah will be upon him." [5] This noble hadith explains that the revival of religion, primarily the responsibility of scholars, is achieved through combating innovations and distortions. This approach can prevent innovations in different societies and increase human awareness and knowledge. Importance of Authentic Sources (Narrations) Using authentic religious sources, based on the narrations of the Ahl al-Bayt (AS), guides us to a correct and precise understanding of religious teachings. One of the most important narrations that highlights the significance of referring to the traditions of the Imams (AS) is the Hadith al-Thaqalayn. Let us examine this noble hadith. Hadith al-Thaqalayn: Hadith al-Thaqalayn was issued on various occasions and places, such as the Day of Arafah, Ghadir Khumm, and also during the illness of the Prophet (SAW). Though there are differences in wording, the terms “Book,” “Itrah,” and “Ahl al-Bayt” are common in most narrations, with some variations in the beginning and ending. In many narrations, “Ahl al-Bayt” is mentioned to clarify the meaning of “Itrah,” [6] while in some narrations only “Itrah” or only “Ahl al-Bayt” is mentioned. [7] According to one narration, the Prophet (SAW), during the Farewell Pilgrimage in the last days of his life, gave this will to his community: "I leave among you two weighty things. If you hold fast to them, you will never go astray after me: the Book of Allah and my Itrah, my Ahl al-Bayt. These two will never separate until they meet me at the Pool of Kawthar. So see how you treat them after me. Know that adherence to the Itrah is sweet and pleasant water that must be drunk, while turning away from them is bitter and salty water that must be avoided." [8] Hadith al-Thaqalayn clearly shows the importance of following the Qur’an and the Ahl al-Bayt (AS), advising Muslims that by adhering to these two sources, they will avoid misguidance and attain divine guidance. Conclusion From the points mentioned, it becomes clear that Bid'ah (Innovations) can lead to deviation in society and cause unnecessary divisions. By relying on authentic religious teachings confirmed in the Qur’an and narrations, we can prevent the emergence of such innovations. Proper religious education, encouragement of inquiry and research, and referring to scholars and experts are among the effective strategies that can help us in this path. By following these principles, we can preserve and promote the authentic and genuine values of Islam and establish a dynamic society free from innovations. [1] . Nisā’: 82 «أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ ۚ وَلَوْ كَانَ مِنْ عِنْدِ غَيْرِ اللَّهِ لَوَجَدُوا فِيهِ اخْتِلَافًا كَثِيرًا» [2] . Ḥashr: 7 «وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا» [3] . Āl ‘Imrān: 32 «قُلْ أَطِيعُوا اللَّهَ وَالرَّسُولَ ۖ فَإِنْ تَوَلَّوْا فَإِنَّ اللَّهَ لَا يُحِبُّ الْكَافِرِينَ» [4] . Naḥl: 43 «فَاسْأَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لَا تَعْلَمُونَ» [5] . Al‑Kāfī, al‑Shaykh al‑Kulaynī, vol. 1, p. 54. [6] . ‘Uyūn Akhbār al‑Riḍā, al‑Shaykh al‑Ṣadūq, vol. 2, p. 208. [7] . Musnad Aḥmad, Aḥmad ibn Ḥanbal, vol. 17, p. 170. [8] . Al‑Irshād, al‑Shaykh al‑Mufīd, vol. 1, p. 233.

What is the role of religious leaders in confronting innovation (Bid‘ah)? Throughout the history of Islam, the Ahl al-Bayt of the Prophet (SAW) played a very important role in clarifying religious teachings and elevating religious insight. Despite the political openness and the support of the Abbasid rulers for this atmosphere, the Islamic society faced serious challenges, including incorrect interpretations and deviant ideas. The Ahl al-Bayt (AS), through correct explanation and teaching of religious propositions, sought to protect society from any deviation and misguidance. This confrontation with deviations can be observed in several forms, which are as follows: Clarification of Religious Teachings and Elevation of Religious Insight: According to historical sources, from the time of Imam al-Sajjad (AS) onwards, the Islamic society, due to the political openness and the support of the Abbasid rulers for this atmosphere, was confronted with new interpretations of religion and new ideas. During the Abbasid era, deviant intellectual currents flourished greatly. The aim of the Abbasids in this was to occupy the people with these discussions and keep them away from political issues. In this atmosphere, many debates arose about topics such as predestination (jabr), delegation (tafwid), hope (raja’), anthropomorphism (tajsim), and resemblance (tashbih).[1] The Ahl al-Bayt (AS) had foreseen this situation and knew that the Abbasids would create such an environment. In one historical report, it is mentioned that Ibn Abbas sent someone to Imam Zayn al-‘Abidin (AS) to ask him about the meaning of this verse: “O you who believe, be steadfast in your religion, enjoin one another to patience, and guard the borders.”[2] After hearing this question, the Imam (AS) became angry and said to him: “I wish the one who gave you this mission had asked me directly.” Then the Imam (AS) continued: “This verse was revealed about my father and us, and the time of that struggle and vigilance which we are commanded to undertake has not yet come. In the future, a generation from us will arise who will take on the responsibility of this struggle.” The Imam (AS) added: “In the lineage of Ibn Abbas a deposit has been placed whose task is to spread the fire of Hell. Soon they will appear and will drive groups of people out of religion, group after group. The earth will be stained with the blood of young men from the family of Muhammad (SAW), young men who will rise prematurely and untimely and will not reach their goal. But the believers must be vigilant, patient, and enjoin one another to patience until Allah decrees, and He is the best of judges.” [3] In such an atmosphere, the Ahl al-Bayt (AS), by correctly clarifying the authentic Islamic line of thought, sought to protect society from any innovation and misguidance. One of their first actions in this complex environment was to explain the correct path and teach religious propositions. Imam al-Sadiq (AS), by establishing teaching circles, trained many students, so much so that according to reports, four thousand people narrated from him. [4] This action was undertaken to preserve the truth of religion against deviations and innovations. Imam al-Sajjad (AS), by training slaves and servants who were later freed, [5] spread religious truths among the people. Likewise, Imam al-Ridha (AS), by carefully verifying the authenticity of the narrations from his forefathers, sought to make people aware of the truth of religion. He was also active in jurisprudential matters, and it is rare to find a chapter of jurisprudence without a narration from Imam al-Ridha (AS). [6] These actions of the Ahl al-Bayt (AS) represent their continuous efforts to correctly explain religious teachings and preserve the authenticity of religion against deviations and innovations. Responding to Doubts: The Ahl al-Bayt (AS), throughout their lives, fought strongly against innovations and rejected anything that had no basis in the Qur’an and Sunnah. These innovations arose both in theological and jurisprudential matters. For example, Imam al-Baqir (AS) and Imam al-Sadiq (AS) strongly opposed the innovation concerning predestination (jabr) and delegation (tafwid). In one narration, it is said that Allah Almighty is more merciful to His servants than to compel them to commit sin and then punish them for it. Likewise, Allah is more powerful than to will something and for it not to occur. [7] Imam al-Sadiq (AS) also said that people in the matter of Qadar are divided into three groups: first, those who think that the choice of their actions has been delegated to them; such people weaken Allah’s sovereignty in His dominion and perish. Second, those who think that Allah compels His servants to commit sin and obliges them to perform duties beyond their capacity; these people also consider Allah unjust in His dominion and perish because of this belief. Third, those who believe that Allah has assigned duties to His servants according to their capacity; He has not asked them to do what is beyond their ability. Such people, when they do good deeds, thank Allah, and when they commit wrong, they seek forgiveness. Such a person is a mature Muslim. [8] Imam al-Kazim (AS), with foresight and wisdom, invalidated the use of analogy (qiyas) in jurisprudential matters. [9] This approach of the Ahl al-Bayt (AS) was a response to innovators and a reminder of the importance of following the Qur’an and Sunnah in deriving religious rulings. Protecting Society from Deviant Currents: The Imams (AS) seriously and persistently confronted deviant currents and innovators in society. A clear example of these efforts was the struggle of the Ahl al-Bayt (AS) against the extremist sect (ghulat). In one report, it is mentioned that a person came to Imam al-Sadiq (AS) and spoke about the sayings of Abu al-Khattab. Imam al-Sadiq (AS) replied that he was lying. [10] In numerous narrations, the Imam (AS) cursed him. [11] Imam al-Sadiq (AS) also emphasized the necessity of confronting the extremists and said to one of his companions: “If Jesus had remained silent regarding the exaggeration that the Christians made about him, Allah would have had the right to make his ears deaf and his eyes blind. Likewise, if I had remained silent regarding what Abu al-Khattab said, Allah would have had the right to do the same to me.” [12] Conclusion: From the above, it is understood that the Ahl al-Bayt (AS), during their lifetimes, strongly fought against various innovations and deviations that arose in the Islamic society and strove to preserve the truth of religion from any deviation and innovation. They, by clarifying the correct path, teaching religious propositions, and responding to doubts, saved society from the dangers of deviant ideas. They also, by confronting deviant currents and preserving the authenticity of religion, endeavored to ensure that Islam would reach future generations pure and free from innovation and deviation. This same method must be implemented by other religious leaders of society through the clarification of religious truths. The Noble Prophet (SAW) said: “When innovations appear in my community, the scholar must manifest his knowledge. If he does not, the curse of Allah will be upon him.” [13] This noble hadith expresses the duty of reviving religion through fighting innovations and distortions. [1] . Maqāleh barresī naqsh-e Imām Rezā dar taqābol bā bid‘at (Article examining Imam Reza's role in contrast to innovation), Fakhrā’ī, Sosan, p. 4. [2] . Āl ‘Imrān: 200 «يَا أَيُّهَا الَّذِينَ آمَنُوا اصْبِرُوا وَصَابِرُوا وَرَابِطُوا وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ» [3] . al-Ghaybah li al-Nu‘mānī, al-Nu‘mānī, Muḥammad ibn Ibrāhīm, p. 199. [4] . al-Kunā wa al-Alqāb, al-Qummī, al-Shaykh ‘Abbās, vol. 1, p. 385. [5] . al-Irshād, al-Shaykh al-Mufīd, vol. 2, p. 142. [6] . Sīrat al-A’immah al-Ithnā ‘Ashar (as), Hāshim Ma‘rūf al-Ḥasanī, vol. 2, p. 411. [7] . al-Kāfī, al-Shaykh al-Kulaynī, vol. 1, p. 160. [8] . al-Khiṣāl, al-Shaykh al-Ṣadūq, vol. 1, p. 195. [9] . al-Kāfī, al-Shaykh al-Kulaynī, vol. 1, p. 57. [10] . Ikhtiyār Ma‘rifat al-Rijāl al-ma‘rūf bi Rijāl al-Kashshī, al-Shaykh al-Ṭūsī, vol. 2, p. 275. [11] . Ibid., pp. 275 - 276. [12] . Ibid., vol. 1, p. 298. [13] . al-Kāfī, al-Shaykh al-Kulaynī, vol. 1, p. 54. «إِذَا ظَهَرَتِ الْبِدَعُ فِي أُمَّتِي فَلْيُظْهِرِ الْعَالِمُ عِلْمَهُ فَمَنْ لَمْ يَفْعَلْ فَعَلَيْهِ لَعْنَةُ اللَّهِ»

What is the biography of Imam al-Jawad (AS) like? Imam al-Jawad (AS) was born in the year 195 AH in Medina.[1] Regarding the exact date of his birth, historians differ. Some of the great Shi’a scholars, such as Shaykh al-Kulayni, Shaykh al-Mufid, and Shaykh al-Tusi, considered his birth to have occurred in the blessed month of Ramadan. [2] However, in the book al-Misbah, there is a narration from Husayn ibn Ruh al-Nawbakhti, the special deputy of Imam al-Mahdi (AJTF), which states that his birth was on the 10th of Rajab. [3] From his childhood, Imam al-Jawad (AS) was recognized by the family of Imam al-Ridha (AS) and the Shi’a as a blessed and auspicious child. Abu Yahya al-San’ani, one of the famous narrators, reports that one day Imam al-Ridha (AS) presented his son Abu Ja’far (Imam al-Jawad) to the people and said: “This child is a great blessing for our Shi’a, and no one like him has ever been born.” [4] During his Imamate, Imam al-Ridha (AS) faced challenges. His age had advanced, yet he had no child. This led a group called the Waqifiyya to deny his Imamate, claiming that he was infertile and therefore could not be an Imam. It is reported that one of the leaders of the Waqifiyya, Ibn Qiyama al-Wasiti, said to Imam al-Ridha (AS): “How can you be an Imam when you have no child?” Imam al-Ridha (AS) replied: “How do you know that I have no child? By Allah, days and nights will not pass except that Allah grants me a son who will distinguish truth from falsehood.”[5] These matters greatly worried the Shi’a, to the extent that they expressed their concern to Imam al-Ridha (AS), saying: “Pray to Allah to grant you a child.” Sometimes they asked him: “Can Imamate be established in an uncle, or a maternal uncle, or a brother?” The Imam (AS) would reply: “No.” They would then ask in disbelief: “Then in whom will it be established?” He would answer: “In my son.” [6] The mother of Imam Muhammad al-Taqi (AS) was known by different names. Some called her Sabika, others Khayzuran. She was from the family of Mariya al-Qibtiyya, the bondwoman of the Messenger of Allah (SAW), and from Nubia (a region in Africa near Egypt). In some sources, her name is mentioned as Rayhana, and she was also called Khayzuran. [7] Imam Musa ibn Ja’far (AS) told Yazid ibn Sulayt to convey his greetings to the mother of Imam Muhammad al-Taqi (AS), emphasizing that she was from the relatives of Mariya al-Qibtiyya. [8] This shows the high status and rank of this noble lady in Islamic history. Imam Muhammad ibn Ali (AS), as one of the prominent figures in Islamic history, was most famously known by the title al-Jawad, meaning “the Generous.” Alongside this, other titles such as al-Taqi, al-Zaki, al-Murtadha, al-Qani’, al-Radhi, al-Mukhtar, al-Mutawakkil, and al-Muntajab were also attributed to him, each reflecting his special virtues and qualities. His kunya was Abu Ja’far, though Abu Ali has also been mentioned. [9] However, in historical sources he is usually referred to as Abu Ja’far al-Thani (the Second Abu Ja’far), [10] to avoid confusion with Abu Ja’far al-Awwal, namely Imam al-Baqir (AS). [11] The proofs of the Imamate of Imam al-Jawad (AS), like those of the other infallible Imams, include general and specific texts transmitted from the Prophet (SAW) and the Imams (AS), especially Imam al-Ridha (AS). In Shi’a hadith sources, there are explicit narrations in which Imam al-Ridha (AS) clearly designates Imam al-Jawad (AS) as his successor. [12] Imam al-Jawad (AS) had two wives. His first wife was Umm al-Fadl, the daughter of al-Ma’mun, [13] who acted as a spy in his household. His second wife was Lady Samana, who was the mother of all his children. [14] According to Shaykh al-Mufid, Imam al-Jawad (AS) had four children: Ali, Musa, Fatima, and Imamah. [15] Other sources also mention Khadija, Hakima, Umm Kulthum, Abu Ahmad al-Husayn, and Abu Musa Imran. [16] His relationship with Umm al-Fadl was not warm, and she was so dissatisfied that she wrote to her father complaining about Imam al-Jawad (AS) taking a bondwoman. However, al-Ma’mun ignored her complaint and forbade her from continuing. [17] Some believe this issue may have been the reason Imam al-Jawad (AS) was poisoned by Umm al-Fadl. After the Imam’s martyrdom, Umm al-Fadl joined the household of al-Mu’tasim al-‘Abbasi. [18] Of his two wives, only Lady Samana bore him children; Im am al-Jawad (AS) had no children from Umm al-Fadl. [19] During the time of Imam al-Jawad (AS), various sects existed among Muslims, some of which opposed Shi’a principles. The Ahl al-Hadith, being anthropomorphists, believed Allah to be a body. Imam al-Jawad (AS) warned the Shi’a not to pray behind those who considered Allah a body, nor to give them their zakat. [20] Another deviant sect was the Waqifiyya, who stopped at Imam al-Kazim (AS) after his martyrdom and did not accept the Imamate of his son, Imam al-Ridha (AS). When Imam al-Jawad (AS) was asked about praying behind those of the Waqifi sect, he forbade the Shi’a from doing so. [21] The hostility of the Zaydiyya towards the Imamiyya and their criticisms of the Imams (AS) led the Imams to take a firm stance against them. Imam al-Jawad (AS), in one narration, considered the Waqifiyya and Zaydiyya to be examples of the Qur’anic verse: “Faces that Day will be humbled, laboring, weary” (Qur’an 88:2–3), placing them alongside the Nawasib (those who harbor enmity towards the Ahl al-Bayt). [22] The Ghulat were another dangerous sect, known for defaming the Shi’a and fabricating narrations in the names of the Imams (AS). Imam al-Jawad (AS) specifically said about Abu al-Khattab, one of their leaders: “May Allah curse Abu al-Khattab, his followers, and those who doubt his curse.” He also mentioned Abu al-Ghamr Ja’far ibn Waqid and Hashim ibn Abi Hashim, placing them in the same category as Abu al-Khattab, because they exploited the names of the Imams (AS) to deceive people. [23] Imam al-Jawad (AS) was also very firm regarding misguided individuals such as Abu al-Mahri and Ibn Abi al-Zarqa, who falsely claimed to be representatives of the Imams. He ordered their execution, [24] because they played a dangerous role in misleading the Shi’a. Imam al-Jawad (AS) was always striving to protect the authentic teachings of Shi’ism and to confront any form of deviation. One of the important and historic debates of Imam Muhammad al-Taqi (AS) during the reign of al-Ma’mun was his debate with Yahya ibn Aktham, the jurist of the Abbasid court. This debate was arranged due to the objection of the Abbasid leaders to Imam’s marriage with Umm al-Fadl, the daughter of al-Ma’mun. Al-Ma’mun, in order to prove the correctness of his decision, suggested that they test Imam al-Jawad (AS). [25] In this debate session, Yahya ibn Aktham first raised a jurisprudential issue concerning a person in the state of ihram who hunted an animal. Imam al-Jawad (AS) explained the various aspects of the matter and asked Yahya which aspect he intended. Yahya was unable to respond, and in the end Imam al-Jawad (AS) himself elaborated and answered the issue. The courtiers and Abbasid scholars, after hearing the Imam’s responses, acknowledged his expertise and knowledge in jurisprudence. Al-Ma’mun, after this debate, thanked Allah and declared that the virtue of this family over others was evident, and that the young age of the Imam did not prevent his perfection. [26] In another gathering with al-Ma’mun and the jurists, Imam al-Jawad (AS) debated with Yahya ibn Aktham regarding the virtues of Abu Bakr and ‘Umar. Yahya said to the Imam that Gabriel, on behalf of Allah, told the Prophet (SAW) to ask Abu Bakr whether he was pleased with Him. The Imam replied that he did not deny the virtue of Abu Bakr, but one must also consider other narrations, and ultimately pointed out that this narration was not consistent with the Qur’an. The Imam referred to the verse: “And We are closer to him than his jugular vein” (Qur’an 50:16), and asked: Was Allah not aware of whether Abu Bakr was pleased or not, that He needed to ask him? After that, Yahya asked about another narration which claimed that Abu Bakr and ‘Umar on earth were like Gabriel and Michael in the heavens. Imam al-Jawad (AS) responded that the content of this narration was not correct, because Gabriel and Michael always worshipped Allah and never committed sin, whereas Abu Bakr and ‘Umar had been polytheists for many years before Islam. [27] During Imam al-Jawad’s (AS) residence in Baghdad, another issue was discussed: the cutting of a thief’s hand. Among Sunni jurists there was disagreement as to whether the thief’s hand should be cut from the wrist or from the elbow. Al-Mu‘tasim asked Imam al-Jawad (AS) to express his opinion. The Imam at first refrained from answering and requested that the Abbasid caliph excuse him from involvement in this matter. But when the caliph insisted, the Imam said that only the fingers of the thief should be cut, while the rest of the hand should remain. He based his reasoning on a verse of the Qur’an. Al-Mu‘tasim approved of this answer and ordered that the thief’s fingers be cut. [28] Imam Muhammad al-Taqi (AS) was summoned to Baghdad twice during the Abbasid rule. [29] His first journey, during the time of al-Ma’mun, was short. But the second time, on the 28th of Muharram in the year 220 AH, he entered Baghdad by order of al-Mu‘tasim. In that same year, at the end of Dhu al-Qa‘dah or the beginning of Dhu al-Hijjah, he was martyred. The Imam was 25 years old at the time of his martyrdom, making him the youngest of the Shi’a Imams. His pure body was buried beside his grandfather, Musa ibn Ja‘far (AS), in the Quraysh cemetery in Kadhimayn. [30] [1] . Jalāʾ al-ʿUyūn, Majlisī, Muḥammad Bāqir ibn Muḥammad Taqī, p. 959. [2] . al-Kāfī, al-Shaykh al-Kulaynī, vol. 1, p. 492 / al-Irshād, al-Shaykh al-Mufīd, vol. 2, p. 273 / Tahdhīb al-Aḥkām, Shaykh al-Ṭāʾifa, vol. 6, p. 90. [3] . al-Miṣbāḥ, al-Kafʿamī al-ʿĀmilī, al-Shaykh Ibrāhīm, p. 530. [4] . al-Kāfī, al-Shaykh al-Kulaynī, vol. 1, p. 321. [5] . ʿUyūn Akhbār al-Riḍā (as), al-Shaykh al-Ṣadūq, vol. 2, p. 209. [6] . al-Kāfī, al-Shaykh al-Kulaynī, vol. 1, p. 286. [7] . Ibid., p. 492. [8] . Mawsūʿat al-Imām al-Jawād (as), al-Shaykh Abū al-Qāsim al-Khuzʿalī, vol. 1, p. 35. [9] . Manāqib Āl Abī Ṭālib, Ibn Shahr Āshūb, vol. 4, p. 379. [10] . al-Kāfī, al-Shaykh al-Kulaynī, vol. 1, p. 82. [11] . Kashf al-Ghumma fī Maʿrifat al-Aʾimma, al-Muḥaddith al-Irbilī, vol. 2, p. 857. [12] . al-Kāfī, al-Shaykh al-Kulaynī, vol. 1, p. 320. [13] . al-Irshād, al-Shaykh al-Mufīd, vol. 2, p. 285. [14] . Muntahā al-Āmāl, Qummī, ʿAbbās, vol. 2, p. 569. [15] . al-Irshād, al-Shaykh al-Mufīd, vol. 2, p. 295. [16] . Muntahā al-Āmāl, Qummī, ʿAbbās, vol. 2, p. 569. [17] . Manāqib Āl Abī Ṭālib, Ibn Shahr Āshūb, vol. 4, p. 382. [18] . Wafayāt al-Aʿyān, Ibn Khallikān, vol. 4, p. 175. [19] . Muntahā al-Āmāl, Qummī, ʿAbbās, vol. 2, p. 569. [20] . Tahdhīb al-Aḥkām, Shaykh al-Ṭāʾifa, vol. 3, p. 283. [21] . Man lā Yaḥḍuruhu al-Faqīh, al-Shaykh al-Ṣadūq, vol. 1, p. 379. [22] . Ikhtiyār Maʿrifat al-Rijāl (known as Rijāl al-Kashshī), al-Shaykh al-Ṭūsī, vol. 1, p. 229. [23] . Ibid., p. 528. [24] . Ibid., p. 529. [25] . Ithbāt al-Waṣiyya, al-Masʿūdī, ʿAlī ibn al-Ḥusayn, p. 223. [26] . Biḥār al-Anwār, al-ʿAllāma al-Majlisī, vol. 50, p. 78. [27] . al-Iḥtijāj, al-Ṭabrisī, Abū Manṣūr, vol. 2, p. 446. [28] . Tafsīr al-ʿAyyāshī, al-ʿAyyāshī, Muḥammad ibn Masʿūd, vol. 1, p. 319. [29] . Manāqib Āl Abī Ṭālib, Ibn Shahr Āshūb, vol. 4, p. 380. [30] . al-Irshād, al-Shaykh al-Mufīd, vol. 2, p. 295.

What is the Difference Between Bid‘ah (Innovation) and Social Customs? These two words, although they may appear to have similarities on the surface, in reality represent completely different concepts. A precise understanding of these differences is essential for distinguishing between positive and negative behaviors, as well as for preserving the authenticity and vitality of culture and religion. Bid‘ah (Innovation) In definition, bid‘ah in language means creating something for which there was no prior existence, mention, or knowledge.[1] In terminology, bid‘ah refers to adding to or subtracting from religion while attributing it to religion. [2] Based on this, bid‘ah means a newly introduced matter for which there is no evidence in the Shari‘ah to support it. If there is evidence in the Shari‘ah, then it is not considered bid‘ah, even if linguistically it is called so. [3] Characteristics of Bid‘ah: One of the characteristics of bid‘ah is opposition to the fundamental principles and teachings of religion or sect. The established principle of Islam is that what the Prophet (SAW) declared halal (lawful) remains halal (lawful) until the Day of Judgment, and what he declared haram (unlawful) remains haram (unlawful) until the Day of Judgment. [4] However, the innovator, despite this principle, either removes something from religion or adds something to it. Another characteristic of bid‘ah is that innovations usually lack any kind of religious, scriptural, or valid evidence. [5] They usually cause division and disagreement among the followers of a religion, to the extent that they agree on nothing with one another, as happened after the Messenger of Allah (SAW), when Muslims only remained united on the testimony of faith (shahadatayn). [6] Social Customs In definition, customs are norms that hold greater importance compared to other social norms, in such a way that they guide the morality of society and are considered sacred for the community. Violating them provokes a strong and immediate reaction from society, and thus they are called customs. [7] The customs and traditions of a nation can include matters such as respect for bread and salt, belief in the sanctity of water and springs, mediation by elders, [8] and rituals such as Nowruz — one of the oldest Iranian traditions preserved by Iranians of all religions and sects. Characteristics of Customs: • Customs are repeated and sustained over time until they become ingrained behavioral patterns in society. • Members of society consider themselves obliged to observe them, and they are passed down from generation to generation. • They are regarded as part of the cultural or social identity of the community, and no event or incident can change them. A clear example is the Nowruz festival among Iranians. [9] Distinguishing Between Bid‘ah and Customs Sometimes, identifying the boundary between Bid‘ah and customs can be somewhat complicated. • Some customs may originate from mistaken practices of past generations and gradually be accepted as part of religious culture. For example, people eating and being hosted in the homes of mourners, which today is accepted as part of religious culture, while from a religious perspective this act is considered makruh (discouraged). [10] • On the other hand, some customs may mistakenly be considered bid‘ah, while in reality they are rooted in the culture and traditions of the people. For example, the different methods of mourning for the Imams (AS) vary across regions. Some may consider these methods bid‘ah, but in fact they originate from local culture. A clear example is the Nakhl-gardani ceremony on the Day of Ashura for Imam Husein (AS), which developed from the traditions of central Iran. [11] Conclusion Correctly distinguishing between bid‘ah and customs is very important, because bid‘ah causes deviation and division in society, while customs can help preserve the identity and culture of the community. [1] . Al-ʿAyn, al-Farahidi, Khalil ibn Ahmad, vol. 2, p. 54. [2] . Rasa'il al-Sharif al-Murtada, al-Sayyid al-Sharif al-Murtada, vol. 2, p. 264. [3] . Jamiʿ al-ʿUlum wa al-Hikam, al-Hanbali, Ibn Rajab, vol. 2, p. 781. [4] . Basā’ir al-Darajāt, al-Saffār al-Qummi, Muhammad ibn al-Hasan, vol. 1, p. 148. [5] . ʿUmdat al-Qāri Sharh Sahih al-Bukhari, al-ʿAyni, Badr al-Din, vol. 25, p. 27. [6] . Al-Mizan fi Tafsir al-Qur’an, al-ʿAllāmah al-Tabataba’i, vol. 1, p. 5. [7] . Ashnāyi bā Mafāhim-e Asāsi-e Jāmeʿeh-shenāsi, Azadanlu, Hamid, p. 14. [8] . Bāztāb-e Rasum-e Irān-e Bastan dar Farhang-e Mardom-e Ilam, Faslnameh-ye Farhang-e Ilam, Gilani, Najm al-Din, p. 110. [9] . Majalleh-ye Yādgār (Yadegar Magazine), farvardin 1324, Year 1 - Issue 8, p. 1. [10] . Wasā’il al-Shīʿa, Shaykh Hurr al-ʿĀmili, vol. 2, p. 888. [11] . Nakhl Gardāni-ye Muharram dar Derakhsh: Negāhi Ensān-shenākhti, Hamidi, Somayeh, p. 85.

How many types of bid‘ah (innovation) are there? And do we have “good” bid‘ah? Throughout Islamic history, bid‘ah has remained a controversial and heavily discussed topic. The concept and its categorization vary significantly between Shia and Sunni scholarship. Here, we will examine different perspectives on bid‘ah and its divisions. Some Sunni scholars—such as al-Shafi‘i, Ibn Hazm, al-Ghazālī, and Ibn al-Athīr—did not view every bid‘ah as blameworthy, and even acknowledged the existence of “good innovations.” A famous example they cite is the statement of the second Sunni caliph, ‘Umar ibn al-Khaṭṭāb, who referred to the congregational performance of Tarāwīḥ prayers as a “good innovation.”[1] Ibn Ḥajar al-‘Asqalānī explained that bid‘ah refers to something newly introduced without any basis in the Sharī‘ah; however, if there is a Sharī‘ah foundation for it, it is not considered bid‘ah. Thus, in Sharī‘ah terminology, bid‘ah is condemned, whereas in its linguistic sense, it simply means anything new without precedent—whether praiseworthy or blameworthy. [2] Other Sunni scholars even divided bid‘ah into five categories, corresponding to the five rulings: obligatory, forbidden, recommended, disliked, and permissible. [3] Nevertheless, most Shia scholars and some Sunni scholars rejected these divisions. For example, al-Shāṭibī, who transmitted this categorization from earlier Sunni scholars, opposed it. He raised two main objections: first, the categorization itself lacks any Sharī‘ah evidence and is therefore a bid‘ah; second, terms like “obligatory innovation” or “recommended innovation” are contradictory, since if there is Sharī‘ah evidence for obligation, recommendation, or permissibility, the matter ceases to be bid‘ah. [4] Al-Shahīd al-Awwal, in his book "al-Qawā‘id wa al-Fawā’id", wrote that new matters arising after the Prophet (SAW) can be divided into five: obligatory (such as compiling the Qur’an), forbidden (such as prohibiting temporary marriage), recommended (such as building schools), disliked (such as overeating), and permissible (such as preparing means of comfort). Yet he emphasized that only the forbidden type is truly bid‘ah. [5] Ayatollah Subḥānī notes that al-Shahīd al-Awwal, in another work, also mentioned “disliked bid‘ah.” [6] ‘Allāmah al-Majlisī, however, rejected this fivefold division, citing a narration that states: “Every bid‘ah is forbidden.” [7] According to Shia jurists, bid‘ah in its technical sense has three defining features: 1. Alteration of religion by adding to it or subtracting from it. 2. Having no root or basis in the religion. 3. Being promoted and propagated as a religious or Sharī‘ah matter within the community. [8] Therefore, while divisions of bid‘ah may be conceivable in its linguistic sense, in its technical juristic sense such divisions are invalid. In Shia jurisprudence, bid‘ah is always considered harām. [9] [1] . Diraasaat Fiqhiyyah fi Masaa'il Khilaafiyyah, al-Tabasi, al-Sheikh Najm al-Din, p.168 / al-Bid‘ah Mafhoomuha, Haddoha wa Aatharuhā wa Mawāriduhā, al-Subhani, al-Sheikh Ja‘far, p.26–27. [2] . Fath al-Baari, al-‘Asqalani, Ibn Hajar, vol.13, p.253. [3] . al-I‘tisām, al-Shatibi, Ibrahim bin Musa, vol.1, p.241. [4] . Ibid., p.246. [5] . al-Qawā‘id wa al-Fawā’id, al-Shahid al-Awwal, vol.2, p.144. [6] . al-Bid‘ah Mafhoomuha, Haddoha wa Aatharuhā wa Mawāriduhā, al-Subhani, al-Sheikh Ja‘far, p.28. [7] . Mir’āt al-‘Uqūl fi Sharh Akhbār Āl al-Rasūl, al-‘Allāmah al-Majlisi, vol.1, p.193. [8] . Bid‘at (Mi‘yārhā wa Payāmadhā), Bayāti, Ja‘far, p.41. [9] . ‘Awā’id al-Ayyām, al-Narāqi, al-Mawlà Ahmad, p.111.

What is the difference between Bid‘ah (religious innovation) and Ibtikār (creative innovation) in a society? The fundamental difference between bid‘ah and Ibtikār (creative innovation) in religion lies in their roots and methodology. A correct understanding of these two concepts prevents intellectual stagnation and religious deviation. Bid‘ah (Religious Innovation): Linguistically, bid‘ah means creation or initiation.[1] In religious terminology, it refers to introducing something into religion that has no basis in the Qur’an or Sunnah. As ‘Allāmah Majlisī defines it, bid‘ah is the insertion of a practice or belief into religion that did not exist during the time of the Prophet (SAW). [2] This includes adding rituals or customs based on personal preference that were not part of the Prophet’s tradition. Bid‘ah may also involve altering religious rulings, such as turning a recommended (mustahabb) act into an obligatory (wājib) one. [3] In all cases, bid‘ah is unequivocally prohibited in Islam. [4] Characteristics of bid‘ah include: 1. Tampering with religion by adding or removing elements. 2. Having no roots in religious sources. 3. Being promoted and propagated as a religious or legal matter within society. [5] Ibtikār (Creative Innovation): Innovation or novelty refers to something or someone that differs from existing and familiar entities. For example, modern poetry differs from traditional forms. Innovation is the creation of something that contrasts with habitual mental constructs—in other words, it is a departure from routine. [6] In Persian, innovation means initiation, creativity, and doing something new. [7] In this sense, it resembles the word bid‘ah. In Arabic, the term "al-Ibtikār" also means doing something for the first time, [8] implying freshness and originality. However, in religious terminology, Ibtikār (Creative Innovation) is fundamentally different from bid‘ah. Ibtikār (Creative Innovation) in religion refers to developing new methods for preaching, teaching, or understanding religious texts—not adding anything to the core of religion. In this view, religious principles and texts are fixed and immutable, but the methods of understanding and interpreting them can evolve based on the needs of time and society. Given that Islamic sources like the Qur’an are meant for research, discovery, and deduction—and as Imam al-Sādiq (AS) stated, divine speech is not confined to a specific time or people—one can, with deep and broad insight, innovate within religion based on its principles. [9] The desirable form of Ibtikār (Creative Innovation) in religion, emphasized by scholars and religious authorities, is ijtihād and scholarly research in Islamic sciences, especially jurisprudence (fiqh). This is done within the framework of the Qur’an, Sunnah, and divine teachings, using proper research methodologies as outlined in the principles of jurisprudence (usūl al-fiqh). In such Ibtikār (Creative Innovation), the mujtahid (jurist) does not introduce anything from himself into religion or fiqh. Rather, he presents new interpretations based on the teachings of the Qur’an and Sunnah, extracting new rulings from general principles and sources to address emerging needs. Through such scholarly and principled Ibtikār (Creative Innovation), Shia jurisprudence has undergone numerous developments throughout history. These Ibtikārs (Creative Innovations) have enriched and expanded fiqh in every era. Today, the scope and depth of fiqh cannot be compared to that of the time of Shaykh al-Sadūq. In Shaykh al-Sadūq’s "al-Muqni‘", a concise book of jurisprudence, the texts of narrations—after omitting their chains of transmission—are presented as his legal opinions. After him, Shaykh al-Mufīd employed principles of jurisprudence in his deductions and authored "al-Muqni‘ah", which reflects his interpretations of narrations rather than their literal texts. Thus, "al-Muqni‘ah" differs from "al-Muqni‘".[10] Because of this, opponents of Shaykh al-Mufīd’s rationalist approach—despite his greatness and the praise he received from Imam al-Mahdī (AJTF) [11]—claimed: “Two groups betrayed Islam: those who usurped the caliphate of Amīr al-Mu’minīn (AS), and Shaykh al-Mufīd and those like him who introduced principles of jurisprudence into the Shia school!” These Ibtikārs (Creative Innovations) and developments in fiqh continued. Even a towering figure like al-Muqaddas al-Ardabīlī, with his unmatched piety and sanctity, resolved many jurisprudential challenges through his Ibtikārs (Creative Innovations) and research, paving new paths for later scholars. Subsequently, Shaykh al-Ansārī, with his intelligence and deep insight, brought about a major transformation in fiqh and its principles. [12] Therefore, Ibtikārs (Creative Innovations) in fiqh are entirely within the framework of scholarly principles and ijtihād. They arise from meticulous study of the Qur’an and narrations and align with the correct methodology of jurisprudence. For this reason, such Ibtikārs (Creative Innovations) are not only accepted but are considered among the honors of Islamic scholarship, clearly distinct from bid‘ah. Correctly distinguishing between these two concepts—Bid‘ah (religious innovation) and Ibtikār (creative innovation)—is of great importance. At certain points in history, some Islamic movements became so intellectually rigid that they labeled every new idea or practice as bid‘ah. They even prohibited the use of modern tools simply because they did not exist during the Prophet’s time. For example, the group "Ikhwān al-Tawḥīd" believed that modern inventions like the telegraph, telephone, automobile, and airplane were tools of Satan. [13] Conclusion: Thus, we can conclude that the essential difference between Bid‘ah (religious innovation) and Ibtikār (creative innovation) in religion lies in their roots and methodology. Bid‘ah involves adding or removing something from religion without any basis in the Qur’an and Sunnah. In contrast, Ibtikār (creative innovation) is based on religious principles and sources (like the Qur’an and Sunnah) and employs proper methods of ijtihād and research to address new needs. Intellectual rigidity and rejection of Ibtikārs (creative innovation) that align with religious principles can cause serious harm to religion and society, as seen in the example of Ikhwān al-Tawḥīd. Therefore, correctly identifying the difference between bid‘ah and Ibtikār (creative innovation) is both necessary and vital. [1] . Majmaʿ al-Baḥrayn, al-Ṭurayḥī al-Najafī, Fakhr al-Dīn, vol. 1, p. 164 / Tahdhīb al-Lughah, al-Azharī, Muḥammad ibn Aḥmad, vol. 2, p. 142. [2] . Biḥār al-Anwār, ʿAllāmah al-Majlisī, vol. 74, p. 202. [3] . Farhang-e Shīʿah, Khaṭībī Kūshkak, Muḥammad, p. 153. [4] . ʿAwāʾid al-Ayyām, al-Narāqī, al-Mawlā Aḥmad, p. 111. [5] . Bidʿat (Miʿyārhā va Payāmadhā), Bayātī, Jaʿfar, p. 41. [6] . Article: What is innovation?, Ganjī, Ḥamzah, p. 1. [7] . Lughatnāmah, Dehkhodā, ʿAlī Akbar, vol. 14, p. 22767. [8] . Tāj al-ʿArūs min Jawāhir al-Qāmūs, al-Murtaḍā al-Zabīdī, vol. 6, p. 113 / Majmaʿ al-Baḥrayn, al-Ṭurayḥī al-Najafī, Fakhr al-Dīn, vol. 1, p. 233 / Tafsīr al-Tibyān, Shaykh al-Ṭūsī, vol. 9, p. 497. [9] . Majmūʿah Āthār, Muṭahharī, Murtaḍā, vol. 3, pp. 199–201. [10] . Behtarin-hā va Badtarin-hā az Dīdgāh-e Nahj al-Balāghah, Miṣbāḥ Yazdī, Muḥammad Taqī, p. 279. [11] . Riyāḍ al-ʿUlamāʾ wa Ḥiyāḍ al-Fuḍalāʾ, Afandī, ʿAbd Allāh ibn ʿĪsā Bēg, vol. 5, p. 177. [12] . Behtarin-hā va Badtarin-hā az Dīdgāh-e Nahj al-Balāghah, Miṣbāḥ Yazdī, Muḥammad Taqī, p. 279. [13] . The World Congress of Extremist and Takfiri movements from the point of view of Islamic scholars, Akhwan al-Tawheed article, History and Report, p. 39.

Who is Imam al‑Mahdi (AJTF)? Describe his biography? The promised savior, known by various names across different cultures and religions, is—according to Shi‘a belief—Muhammad ibn al‑Hasan al‑‘Askari (AS). Among Shi ‘a Muslims, he is also referred to as al‑Mahdi, Imam al‑Zaman (the Imam of the Age), and Hujjat ibn al‑Hasan. He is the twelfth and final Imam of Shi‘ism, born in the year 255 AH (869 CE). [1] His period of Imamate began after the martyrdom of his father, Imam Hasan al‑‘Askari (AS), in 260 AH (874 CE). [2] He is the promised Mahdi (AJTF) whose long occultation will be followed by his Advent, through which justice will be established. Regarding his mother, various names have been mentioned, the most famous being Narjis. [3] There are three theories concerning the multiple names of Imam al‑Mahdi’s mother: First, Imam al‑‘Askari (AS), out of deep affection for this noble lady, may have chosen several good names for her. Second, in order to ensure her safety under a tyrannical government and to conceal her identity as the mother of Imam al‑Mahdi, different names were used so that enemies would not realize they referred to one person. Third, since slave women were brought from distant lands and their owners were unfamiliar with their languages, different names were given to them over time. [4] There are four distinct reports regarding the mother of Imam al‑Mahdi (AJTF): The first describes her as a Roman princess captured during a war between Muslims and Romans, who became a slave and eventually reached the service of the Imam through a special divine arrangement. [5] The second report, without addressing her origins, only mentions her upbringing in the household of Hakima, daughter of Imam al‑Jawad (AS). [6] The third states that Lady Narjis was not only raised in the home of Imam al‑‘Askari’s aunt but was also born there. [7] The fourth report identifies her as a Black slave woman. [8] The late scholar ‘Allama Majlisi believed that the fourth report contradicts many other traditions and that the description may refer to a foster mother or caretaker rather than his actual mother. [9] Therefore, the first narrative seems closer to reality. During the lifetime of Imam al‑‘Askari (AS), the ‘Abbasid government was actively searching for his son; hence, the eleventh Imam kept the birth of Imam al‑Mahdi concealed, except from a few close companions who were aware of it. [10] After Imam al‑‘Askari’s martyrdom, some Shi’as fell into doubt, and groups diverged within the community. [11] During those difficult times, the letters (tawqi‘at) from Imam al‑Mahdi (AJTF), addressed publicly to the Shi’a through his designated deputies, [12] reaffirmed and stabilized Shi’ism. During the Minor Occultation (Ghaybat al‑Sughra), Imam al‑Mahdi (AJTF) communicated with the Shi’a through four specific deputies. [13] In the year 329 AH, this form of contact ended, marking the beginning of the Major Occultation (Ghaybat al‑Kubra). [14] It is reported that during the lifetime of his noble father, the Imam was seen several times at their blessed residence and the sacred cellar (sardab), living in his father’s home. After the martyrdom of Imam al‑‘Askari (AS), no definite information about his place of residence is available. Several Shi’a traditions describe his circumstances and way of life during the occultation: that He is the fugitive, the outcast, the solitary[15] signifying the difficult and hidden conditions of his existence during this period. [1] . Al-Irshad, Sheikh Mufid, vol.2, p.339. [2] . Al-A’immah al-Ithna‘ashar, Ibn Tulun, p.113. [3] . Al-Irshad, Sheikh Mufid, vol.2, p.339. [4] . Tarikh al-Ghaybah, al-Sadr, Sayyid Muhammad, vol.1, p.242. [5] . Al-Ghaybah, Sheikh Tusi, p.208. [6] . Kamal al-Din wa Tamam al-Ni‘mah, Sheikh Saduq, vol.2, p.426. [7] . Ithbat al-Wasiyyah, al-Mas‘udi, Ali ibn al-Husayn, p.275. [8] . Kamal al-Din wa Tamam al-Ni‘mah, Sheikh al-Saduq, vol.1, p.329. [9] . Bihar al-Anwar, al-‘Allamah al-Majlisi, vol.51, p.219. [10] . Al-Irshad, Sheikh Mufid, vol.2, p.351. [11] . Firaq al-Shi‘ah, Nawbakhti, Hasan ibn Musa, p.96. [12] . Al-Ihtijaj, al-Tabrasi, Abu Mansur, vol.2, p.281. [13] . Nuvvab Arba‘ah, Davani, Ali, p.5–6. [14] . Kamal al-Din wa Tamam al-Ni‘mah, Sheikh al-Saduq, vol.2, p.516. [15] . Mu‘jam Ahadith al-Imam al-Mahdi, al-Kurani al-‘Amili, Sheikh Ali, vol.3, p.43.

What is the Holy Quran's View on Innovation (Bid'ah)? The term "bid'ah" (innovation) is one of the important concepts in the Holy Quran. This concept refers to adding to or changing the Divine religion without the permission of Almighty Allah. [1] The significance of this issue is such that it is mentioned and emphasized against in several verses of the Holy Quran. Here are a few relevant examples: Allah Almighty did not prescribe a ritual named monasticism (Rahbāniyyah) as a religious practice, but the monks themselves founded this custom, essentially creating an innovation. The Holy Quran states in Surah Al-Hadid: "And monasticism which they innovated; We did not prescribe it for them..."[2] In another verse, Allah tells the opponents of the Prophet (SAW) that giving the mission to someone like Muhammad (SAW) is not a new affair or an innovation (bid'ah), but Allah had previously granted this status to others. This event is mentioned in Surah Al-Ahqaf, quoting Allah Almighty: "Say, 'I am not an innovation among the messengers, and I do not know what will be done with me or with you. I only follow what is revealed to me, and I am not but a clear warner.'"[3] Another example of verses that, despite not using the word "bid'ah" or its derivatives, contain content indicating a prohibition against innovating in religion, is Allah's condemnation of the polytheists. The Almighty asks them why they have arbitrarily forbidden some of Allah's lawful sustenance and permitted others—did Allah permit them, or are they forging lies against Allah? In Surah Yunus, it is stated: "(Say to the Arab polytheists), 'Tell me, concerning the provision that Allah has sent down for you (and permitted), yet you, by your own will, make some of it unlawful and some lawful—is this by Allah's command, or are you inventing a lie against Allah?'"[4] Elsewhere in the same Surah, Allah tells the Prophet (SAW): "And when Our clear verses are recited to them, those who do not expect to meet Us [and be judged for their deeds] say, 'Bring a Quran other than this, or change it [to verses that suit our desires]!' Say, 'It is not for me to change it on my own accord; I only follow what is revealed to me. Indeed, I fear the punishment of a tremendous Day if I should disobey my Lord.'"[5] Furthermore, Allah Almighty states to the Muslims: "And do not say, concerning that which your tongues assert falsely, 'This is lawful and this is unlawful,' to invent a lie against Allah. Indeed, those who invent a lie against Allah will never succeed."[6] In another place, Allah Almighty labels those whose rulings do not conform to Allah's command as disbelievers, wrongdoers, and defiantly disobedient (Kāfirūn, Ẓālimūn, and Fāsiqūn). [7] Similarly, Allah Almighty severely condemns those who establish a religion from themselves without His permission. We read this in Surah Ash-Shūrā: "Or do they have partners who have legislated for them a religion which Allah has not ordained? [Whereas, legislating religion is the exclusive right of Allah, and no one should establish a religion from themselves.] If not for the decisive decree [of Allah] for their respite, judgment would have been given between them [with destruction and ruin]; and indeed, for the wrongdoers, there will be a painful punishment." [8] Conclusion: By examining these noble verses, we can conclude that the term "bid'ah" has a Quranic root. Allah's religion has specific laws and rulings that no one has the right to alter or add to. Any act of innovation in religion is not only reprehensible and unacceptable but is considered a great and unforgivable sin. Following the commands of Allah and His Prophet, and returning to the Quran and the Sunnah during times of disagreement, is the only correct and logical way to preserve the originality and purity of the faith. [1] . For further explanation, refer to: What is Bid‘ah (Innovation), and How Is It Defined? [2] . Al-Hadid: 27 «ثُمَّ قَفَّيْنَا عَلَىٰ آثَارِهِمْ بِرُسُلِنَا وَقَفَّيْنَا بِعِيسَى ابْنِ مَرْيَمَ وَآتَيْنَاهُ الْإِنْجِيلَ وَجَعَلْنَا فِي قُلُوبِ الَّذِينَ اتَّبَعُوهُ رَأْفَةً وَرَحْمَةً وَرَهْبَانِيَّةً ابْتَدَعُوهَا مَا كَتَبْنَاهَا عَلَيْهِمْ إِلَّا ابْتِغَاءَ رِضْوَانِ اللَّهِ فَمَا رَعَوْهَا حَقَّ رِعَايَتِهَا ۖ فَآتَيْنَا الَّذِينَ آمَنُوا مِنْهُمْ أَجْرَهُمْ ۖ وَكَثِيرٌ مِنْهُمْ فَاسِقُونَ» [3] . Al-Ahqaf: 9 «قُلْ مَا كُنْتُ بِدْعًا مِنَ الرُّسُلِ وَمَا أَدْرِي مَا يُفْعَلُ بِي وَلَا بِكُمْ ۖ إِنْ أَتَّبِعُ إِلَّا مَا يُوحَىٰ إِلَيَّ وَمَا أَنَا إِلَّا نَذِيرٌ مُبِينٌ» [4] . Al-Yunus: 59 «قُلْ أَرَأَيْتُمْ مَا أَنْزَلَ اللَّهُ لَكُمْ مِنْ رِزْقٍ فَجَعَلْتُمْ مِنْهُ حَرَامًا وَحَلَالًا قُلْ آللَّهُ أَذِنَ لَكُمْ ۖ أَمْ عَلَى اللَّهِ تَفْتَرُونَ» [5] . Al-Yunus: 15 «وَإِذَا تُتْلَىٰ عَلَيْهِمْ آيَاتُنَا بَيِّنَاتٍ ۙ قَالَ الَّذِينَ لَا يَرْجُونَ لِقَاءَنَا ائْتِ بِقُرْآنٍ غَيْرِ هَٰذَا أَوْ بَدِّلْهُ ۚ قُلْ مَا يَكُونُ لِي أَنْ أُبَدِّلَهُ مِنْ تِلْقَاءِ نَفْسِي ۖ إِنْ أَتَّبِعُ إِلَّا مَا يُوحَىٰ إِلَيَّ ۖ إِنِّي أَخَافُ إِنْ عَصَيْتُ رَبِّي عَذَابَ يَوْمٍ عَظِيمٍ» [6] . An-Nahl: 116 «وَلَا تَقُولُوا لِمَا تَصِفُ أَلْسِنَتُكُمُ الْكَذِبَ هَٰذَا حَلَالٌ وَهَٰذَا حَرَامٌ لِتَفْتَرُوا عَلَى اللَّهِ الْكَذِبَ ۚ إِنَّ الَّذِينَ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ لَا يُفْلِحُون» [7] . Al-Ma'idah: 44-45 «إِنَّا أَنْزَلْنَا التَّوْرَاةَ فِيهَا هُدًى وَنُورٌ ۚ يَحْكُمُ بِهَا النَّبِيُّونَ الَّذِينَ أَسْلَمُوا لِلَّذِينَ هَادُوا وَالرَّبَّانِيُّونَ وَالْأَحْبَارُ بِمَا اسْتُحْفِظُوا مِنْ كِتَابِ اللَّهِ وَكَانُوا عَلَيْهِ شُهَدَاءَ ۚ فَلَا تَخْشَوُا النَّاسَ وَاخْشَوْنِ وَلَا تَشْتَرُوا بِآيَاتِي ثَمَنًا قَلِيلًا ۚ وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللَّهُ فَأُولَٰئِكَ هُمُ الْكَافِرُونَ - وَكَتَبْنَا عَلَيْهِمْ فِيهَا أَنَّ النَّفْسَ بِالنَّفْسِ وَالْعَيْنَ بِالْعَيْنِ وَالْأَنْفَ بِالْأَنْفِ وَالْأُذُنَ بِالْأُذُنِ وَالسِّنَّ بِالسِّنِّ وَالْجُرُوحَ قِصَاصٌ ۚ فَمَنْ تَصَدَّقَ بِهِ فَهُوَ كَفَّارَةٌ لَهُ ۚ وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللَّهُ فَأُولَٰئِكَ هُمُ الظَّالِمُونَ» [8] . Ash-Shura: 21 «أَمْ لَهُمْ شُرَكَاءُ شَرَعُوا لَهُمْ مِنَ الدِّينِ مَا لَمْ يَأْذَنْ بِهِ اللَّهُ ۚ وَلَوْلَا كَلِمَةُ الْفَصْلِ لَقُضِيَ بَيْنَهُمْ ۗ وَإِنَّ الظَّالِمِينَ لَهُمْ عَذَابٌ أَلِيمٌ»

How Innovation (Bid‘ah) Is Described in the Narrations? In many books of hadith, there are numerous narrations concerning Bid‘ah that describe it as a great sin and a manifest prohibition, urging Muslims to strictly avoid it. These narrations summarize that every form of Bid‘ah in religion must be avoided, for every Bid‘ah leads to misguidance. Innovation in Shia Narrations In Shia narrations, introducing innovations into religion is strongly forbidden, and innovators are described as those who have deviated from the path of truth. Imam al-Sadiq (AS) said: “Do not associate or sit with the people of innovation, for in the eyes of others you will be regarded as one of them; the Messenger of Allah (SAW) said: A person follows the religion of his companion.”[1] This narration from Imam al-Sadiq (AS) emphasizes avoiding companionship and friendship with those who innovate in religion, as such associations can cause others to see you as one of them and may negatively influence your faith and beliefs. Imam Ali (AS) also said: “No innovation is ever introduced except that a Sunnah is abandoned because of it. Therefore, beware of innovations and do not leave the straight and clear path; for the firmly rooted ancient traditions of Islam are the best matters, and innovations are the worst deeds!” [2] The Prophet (SAW) said: “When you see a person of innovation, confront him harshly.” [3] In another narration, he said: “Whoever goes to an innovator and shows him respect has indeed contributed to the destruction of Islam.” [4] Imam al-Sadiq (AS) also said: “Whoever smiles at an innovator has aided him in the destruction of his religion.” [5] These narrations emphasize that when encountering an innovator, one should respond firmly to prevent the spread of innovation and deviation in religion. This recommendation aims to safeguard the authenticity and integrity of religion and to prevent the distortion of divine teachings. It shows the dangers and negative consequences of supporting or approving innovators and stresses the need to avoid any form of association or respect that may legitimize them, thereby preserving the purity of the faith. Innovation in Sunni Narrations In Sunni narrations, innovation is likewise considered a deviation from the Prophet’s Sunnah and the core teachings of Islam and is consistently condemned. For example, Ibn Majah and Ahmad ibn Hanbal narrate from the Prophet (SAW) that every innovation leads to misguidance, and no people ever introduce an innovation without abandoning a Sunnah in its place. [6] This statement highlights the importance of preserving authentic traditions and avoiding unfounded novelty in religious matters. In another narration, Aisha reported that the Messenger of Allah (SAW) said: “Whoever introduces something into this religion that does not belong to it, it shall be rejected.” [7] The Prophet (SAW) also said in another narration: “Whoever establishes a good practice in Islam and it is followed after him will receive a reward equal to that of those who act upon it, without their reward being diminished in the least. And whoever establishes an evil practice in Islam and it is followed after him will bear a burden equal to that of those who act upon it, without their burden being reduced.” [8] This hadith illustrates the value of establishing righteous traditions and the need to avoid reprehensible innovations. Conclusion Innovation (bid‘ah) is one of the essential and sensitive issues in Islam, consistently stressed in both Shia and Sunni narrations. Introducing innovation into religion is condemned as a harmful act that leads to deviation from the true path and abandonment of sacred traditions. Numerous narrations from the Prophet (SAW) and the infallible Imams (AS) highlight the importance of avoiding innovation and preserving the purity and authenticity of religion. According to these narrations, the only right path in religion is adhering firmly to authentic teachings and traditions while avoiding baseless innovations. These emphases are meant to protect the faith and prevent deviation and distortion of divine teachings. [1] . al-Kāfī, al‑Shaykh al‑Kulaynī, vol. 2, p. 375. [2] . Nahj al‑Balāghah, khuṭbah (sermon) 145, p. 202 / Biḥār al‑Anwār, al‑ʿAllāmah al‑Majlisī, vol. 2, p. 264. [3] . Kanz al‑ʿUmmāl fī Sunan al‑Aqwāl wa‑l‑Afʿāl, al‑Muttaqī al‑Hindī, vol. 1, p. 388. [4] . al‑Kāfī, al‑Shaykh al‑Kulaynī, vol. 1, p. 54. [5] . Biḥār al‑Anwār, al‑ʿAllāmah al‑Majlisī, vol. 47, p. 217. [6] . Sunan Ibn Mājah, Ibn Mājah, vol. 1, p. 17 / Musnad Aḥmad, Aḥmad ibn Ḥanbal, vol. 28, p. 375. [7] . Ṣaḥīḥ Muslim, Muslim, vol. 3, p. 1343. [8] . Ibid, vol. 4, p. 2059.

What are some of the well-known innovations (bid‘ah) in Islamic history? Bid‘ah refers to the introduction of something new that has no foundation in the Qur’an or Sunnah and is carried out solely based on personal or group opinions.[1] Throughout Islamic history, numerous innovations have occurred, some of which have had significant impacts on Muslim societies. Below are a few examples of well-known bid‘ahs: Innovation in Tarawih Prayer One of the earliest and most well-known innovations in Islamic history is the congregational Tarawih prayer. After the passing of the Prophet Muhammad (SAW), Umar ibn al-Khattab, the second caliph, initiated the practice of performing Tarawih in congregation. Abdurrahman ibn Abdul Qari narrates that on one of the nights of Ramadan, he went to the mosque with Umar ibn al-Khattab and observed that some people were praying individually while others prayed in groups. Umar remarked, “I think it would be better if I gathered these worshippers under one imam.” He then appointed Ubayy ibn Ka‘b to lead the congregational prayer. Abdurrahman ibn Abdul Qari continues that on another night, he went out with Umar and saw people praying behind one imam. Umar responded by saying, “What a good innovation this is.” [2] Thus, Umar ibn al-Khattab established the congregational Tarawih prayer, which came to be known as a “good innovation.” This was despite the fact that the Prophet Muhammad (SAW) performed this prayer individually. Sunni scholars have also affirmed that Umar was the first to gather people under one imam for Tarawih, and that such a practice did not exist during the time of the Prophet (SAW) or the first caliph. [3] Crossing Hands During Prayer (Takattuf) Another major innovation in Islamic history introduced by prominent Sunni figures is the practice of crossing the hands during prayer, which has also been attributed to the Prophet Muhammad (SAW). [4] However, Sunni scholars acknowledge that the reason for the differing rulings among the four Sunni schools of thought regarding this practice is that it is not part of the Prophet’s tradition, and people themselves introduced it. [5] In fact, Sunni texts contain a narration that contradicts this practice. Muhammad ibn Umar and Ibn ‘Ata report that Abu Humayd al-Sa‘idi heard from ten companions of the Prophet (SAW), including Abu Qatadah. Abu Humayd said, “I am the most knowledgeable among you about the prayer of the Messenger of Allah (SAW).” They said, “Describe it.” He said: “When the Messenger of Allah (SAW) stood for prayer, he raised his hands until they were level with his ears, then said the takbir. He stood until every part of his body was settled, then recited al-Fatiha and another surah. He said the takbir again, raised his hands to his ears, then bowed, placing his palms on his knees. He remained still, neither raising nor lowering his head excessively, and said, ‘Allah hears the one who praises Him.’ Then he raised his hands to his ears again, said ‘Allahu Akbar,’ and prostrated, placing his palms beside him. He raised his head, sat on his left foot, spread his toes during prostration, and repeated the process. Everyone said, ‘You have spoken the truth; this is how the Messenger of Allah (SAW) prayed.’” [6] Saying “As-Salatu Khayrun Min an-Nawm” in the Fajr Adhan Another innovation in Islamic history is the addition of the phrase “As-Salatu Khayrun Min an-Nawm” (“Prayer is better than sleep”) in the Fajr adhan, which some Muslims (Ahl al-Sunnah) attribute to the Prophet Muhammad (SAW). [7] However, Sunni scholars have recorded the following: Hasan ibn Muslim reported that a man asked Tawus (who was sitting with a group), “O Abu ‘Abd al-Rahman! Since when has the phrase ‘As-Salatu Khayrun Min an-Nawm’ been said?” Tawus replied, “This phrase was not said during the time of the Messenger of Allah (SAW). Rather, Bilal heard it from a man who was not a mu’adhin during the time of Abu Bakr, after the Prophet’s death, and adopted it in the adhan. Abu Bakr’s rule did not last long, and when Umar came, he said, ‘I wish we could forbid Bilal from this thing he introduced!’ But he apparently forgot to do so. Thus, people have continued to say this phrase in the adhan to this day.” [8] Conclusion In Islamic history, certain practices that became common after the Prophet Muhammad (SAW) without any religious basis—such as performing Tarawih in congregation (during Ramadan), crossing hands during prayer (takattuf), and adding “As-Salatu Khayrun Min an-Nawm” to the Fajr adhan—are examples of practical distortions and innovations in Islamic worship that later became entrenched in Muslim communities. It is necessary to note that recognizing these innovations not only prevents us from repeating historical mistakes but is also a path to returning to the authentic teachings of the religion. In this pursuit, referencing the Quran, the authentic Sunnah, and consulting with steadfast scholars serves as a guiding light for preserving the unity and intellectual integrity of the Islamic Ummah and avoiding innovations. [1] . Rasā'il Al-Sharīf Al-Murtaḍā, Al-Sayyid Al-Sharīf Al-Murtaḍā, Vol 2, p 264 / Biḥār Al-Anwār, Al-ʿAllāmah Al-Majlisī, Vol 74, p 202. [2] . Ṣaḥīḥ Al-Bukhārī, Al-Bukhārī, Vol 3, p 45. [3] . Tārīkh Al-Ṭabarī, Al-Ṭabarī, Abū Jaʿfar, Vol 4, p 209 / Tahdhīb Al-Asmāʾ wa Al-Lughāt, Al-Nawawī, Abū Zakarīyāʾ, Vol 2, p 12 / Al-Bidāyah wa Al-Nihāyah, Ibn Kathīr, Vol 7, p 150 / Al-Ins Al-Jalīl, Al-ʿUlaymī, Abū Al-Yaman, Vol 1, p 260 / Al-Awāʾil li-Al-ʿAskarī, Al-ʿAskarī, Abū Hilāl, p 152. [4] . Ṣaḥīḥ Al-Bukhārī, Al-Bukhārī, Vol 1, p 148. [5] . Bidāyat Al-Mujtahid wa Nihāyat Al-Muqtaṣid, Ibn Rushd, Vol 1, p 112. [6] . Sunan Ibn Mājah, Ibn Mājah, Vol 1, p 280 / Sunan Abī Dāwūd, Al-Sijistānī, Abī Dāwūd, Vol 1, p 194 / Sunan Al-Tirmidhī, Al-Tirmidhī, Muḥammad ibn ʿĪsá, Vol 2, p 150 / Sunan Al-Dārimī, Al-Dārimī, Abū Muḥammad, Vol 2, p 855 / Al-Sunan Al-Kubrá, Al-Bayhaqī, Abū Bakr, Vol 2, p 105 / ʿUmdat Al-Qārī Sharḥ Ṣaḥīḥ Al-Bukhārī, Al-ʿAynī, Badr Al-Dīn, Vol 6, p 104 / Ṣaḥīḥ Ibn Ḥibbān, Ibn Ḥibbān, Vol 5, p 195. [7] . Al-Muʿjam Al-Kabīr, Al-Ṭabarānī, Vol 7, p 174. [8] . Muṣannaf ʿAbd Al-Razzāq Al-Ṣanʿānī, Al-Ṣanʿānī, ʿAbd Al-Razzāq, Vol 1, p 474.

What Is Muwasat and How Does It Manifest in the Mourning of Imam Hussain (AS)? The word Muwasāt (مواسات) derives from the Arabic root “أسو,” meaning to share one’s possessions and what one has with others, especially by giving from what one needs—not merely from surplus.[1] True financial muwasat occurs when a person gives from their own necessities to help another; giving only from excess does not qualify as muwasat. [2] Muwasat in Islamic Narrations In Islamic traditions, the usage of “muwasat” aligns with its linguistic root. Sometimes it appears in an unrestricted form, [3] and often it refers specifically to financial support and livelihood. [4] The general narrations may point to a broader meaning—support through wealth, life, honor, and more—while financial muwasat highlights the clear and vital act of aiding the needy with material resources. Several Shia traditions provide a deeper explanation of the spiritual and social dimensions of Muwasāt. In one narration, Imam Ali (AS) says: “I command you to practice muwasat with your brothers in faith—those who affirm the Prophet (SAW) and me, and obey us—by sharing what Allah has granted you and made you superior in. Relieve their poverty, mend their broken lives. Be equal with those who share your level of faith, and prefer those who surpass you in religion over yourself in benefiting from your wealth. Let Allah see that His religion is dearer to you than your possessions, and that His friends are more honored to you than your own family.” [5] In another narration, Asbagh ibn Nubāta asked Imam Ali (AS) about how Muwasāt and equality are achieved. The Imam replied: “Practice muwasat with your believing brother in all that Allah has provided you. Do not deprive him. Do not test him in his religion; and if you do and find that he possesses true faith and pure monotheism, then treat him equally in all your possessions—whether little or abundant, old or new.” [6] A Practical Example: Muwasat in the Battle of Uhud A clear example of muwasat in the life of Amir al-Mu'minin (AS) is seen in the Battle of Uhud. When his sword broke, the Prophet (SAW) gave him his own sword, Dhulfiqar. Imam Ali (AS) defended the Prophet (SAW) with unmatched bravery, sustaining over sixty wounds to his head, face, and body according to some historians. At that moment, the angel Gabriel said to the Prophet (SAW): “O Muhammad! This is the true meaning of muwasat.” The Prophet (SAW) replied: “Ali is from me, and I am from him.” Gabriel added: “And I am from both of you.” [7] From linguistic and narrative sources, we understand that a person who practices muwasat is one who empathizes with others, shares in their pain, defends them with wealth and life, and sees no distinction between himself and others. Muwasat with One’s Life in Karbala The highest and most difficult form of muwasat is offering one’s life. On the night of Ashura, when Imam Hussain (AS) confirmed the loyalty of his remaining companions, he said: “Whoever practices muwasat with us by offering his life will be with us tomorrow in Paradise, safe from the wrath of the Merciful.” [8] He referred to those who stayed as “those who practice muwasat with their lives.” The beauty of this sacrifice is seen in many moments of Karbala. When Hurr ibn Yazid al-Riyahi repented, he came to Imam Hussain (AS) and said: “I have come to offer my life in muwasat with you, and to sacrifice myself for you.”[9] He proved his words with action. This is the pinnacle of selflessness—giving one’s life for truth and to support the oppressed. The ultimate example of muwasat is embodied by Hazrat Abul-Fadl al-Abbas, who sacrificed himself for his noble brother Imam Hussain (AS). His loyalty and valor are immortalized in his Ziyarat: “Peace be upon Abul-Fadl al-Abbas, son of Amir al-Mu'minin (AS), who practiced muwasat with his brother by offering his life, who prepared for his Hereafter from his present, who protected him, who strove to bring water to him, and whose hands were severed in the process…”[10] Mourning as a Form of Muwasat In another narration, Masma’—a companion of Imam Sadiq (AS)—refrained from eating during the days of mourning for Imam Hussain (AS), so that his grief would be visible. Imam Sadiq (AS) praised him and prayed for him. [11] This act was a form of muwasat with the oppressed Imam of Karbala—a heartfelt solidarity that springs from the soul of a devoted Shia. Thus, mourning rituals for Imam Hussain (AS) are themselves expressions of muwasat. On the day of Ashura, many Shia refrain from eating and drinking, or engage in chest-beating and symbolic chain-striking (within religious and rational bounds) to commemorate the thirst, hunger, and wounds of the Imam (AS). When done with sincerity and in the spirit of solidarity with the oppressed, these acts carry spiritual merit and are religiously recommended. Muwasat with Imam Hussain (AS) is not merely emotional, it is a profound intellectual and spiritual bond. It draws the Shia closer to the essence of Ashura and aligns their soul with the spirit of sacrifice and devotion of the Ahl al-Bayt (AS). [1] . Lisan al-‘Arab, Ibn Manzur, vol. 14, p. 35 / Majma‘ al-Bahrayn, Turaishi, Fakhr al-Din, vol. 1, p. 76 / Taj al-‘Arus, Zabidi, Muhammad Murtada, vol. 37, p. 76. «والمُوَاسَاة: الْمُشَارَكَةُ والمُساهَمة فِي الْمَعَاشِ وَالرِّزْقِ» [2] . Majma‘ al-Bahrayn, Turaishi, Fakhr al-Din, vol. 1, p. 76. [3] . Al-Kafi, Shaykh al-Kulayni, vol. 2, p. 145. [4] . Al-Khisal, Shaykh al-Saduq, vol. 2, p. 351. [5] . Tafsir al-Imam al-‘Askari (AS), p. 175 / Al-Ihtijaj, al-Tabarsi, Abu Mansur, vol. 1, p. 238. [6] . Al-Hidayah al-Kubra, al-Khasibi, Husayn ibn Hamdan, p. 440. [7] . Tafsir al-Qummi, al-Qummi, ‘Ali ibn Ibrahim, vol. 1, p. 116. [8] . Mawsu‘at Kalimat al-Imam al-Husayn, Sharifi Mahmoud, p. 399. «مَن واسانا بِنَفسِهِ کانَ مَعَنا غَداً فِى الجَنانِ نَجیاً مِن غَضَبِ الرَّحمانِ» [9] . Tarikh al-Umam wal-Muluk, al-Tabari, Ibn Jarir, vol. 5, p. 428. [10] . Bihar al-Anwar, ‘Allamah al-Majlisi, vol. 45, p. 66. «السَّلَامُ عَلَی أَبـِی الْفـَضْلِ الْعَبَّاسِ بـْنِ أَمـِیرِ الْمـُؤْمِنِینَ الْمُوَاسِی أَخَاهُ بِنَفْسِهِ الْآخِذِ لِغَدِهِ مـِنْ أَمـْسِهِ الْفَادِی لَهُ الْوَاقِی السَّاعِی إِلَیهِ بِمَائِهِ الْمَقْطُوعَةِ یدَاهُ....» [11] . Kamil al-Ziyarat, Ibn Qulawayh al-Qummi, p. 108.

What is Bid‘ah (Innovation), and How Is It Defined? Throughout history, the concept of bid‘ah has always been significant and often debated; from positive and constructive innovations to negative changes and transformations that may affect social, religious, and cultural structures, bid‘ah has always held a particular place in societies; understanding the concept of bid‘ah and distinguishing it from positive innovations and changes is essential, as this can help us consciously and effectively face transformations and changes; now let us examine the definition of "bid‘ah" in both literal and terminological contexts: Linguistic Meaning: Literally, bid‘ah means creating something without a previous background and model;[1] this concept can pertain to speech or actions that have no precedent and are regarded as a sort of innovation; this is why Allah is called Badi‘ al-Samāwāt wa al-Arḍ, "The Originator of the heavens and the earth..." [2] since He created the heavens and the earth without a model and resembling nothing that came before. Elsewhere in the Holy Qur'an, it is stated: "Say, I am not a newcomer among the messengers..."; [3] meaning say, I am not something new among the prophets, and many prophets have come before me; this verse also points to the same concept that innovation and novelty has also existed in the history of the prophets. [4] Innovation in terminology: The terminological definition of bid‘ah means creating something new that has no basis in the Book and the traditions; as Sayyid Murtaḍa defines bid‘ah: It means adding to religion or subtracting from it with reference to religion; [5] likewise, Allameh Majlisi has stated in defining bid‘ah: "Bid‘ah in Sharia is something that has emerged after the Prophet (SAW) and has no specific text about it, and is not included in general religious principles, or there has been no specific or general prohibition regarding it." [6] Mohaghegh Aashtiani has defined bid‘ah as follows: "Any action that is not established by the legislator cannot be performed with the belief that it is from the legislator. However, it may be carried out in a way that seems to be from the legislator, or it may be introduced to others as if it were religious; and this is a form of legislation and an introduction into the religion even if the doer does not actually consider it religious. And this is the very definition of bid‘ah." [7] To further explain, we can describe bid‘ah in this way: bid‘ah is a type of intervention in the realm of divine legislation; meaning that the innovator intends to take God's place and create new laws and propagate them among people; in other words, bid‘ah means introducing new beliefs or religious practices without reference to credible sources like the Quran and the traditions of the infallible Imams (AS). In contrast to bid‘ah, "tradition" refers to a collection of beliefs, ethics, and practical rulings that were established by the Messenger of Allah (SAW) and the infallible Imams (AS). [8] In conclusion, it should be noted that bid‘ah, with all the complexities and multiple aspects it possesses, can be both challenging and opportunistic; the difference between bid‘ah and tradition is actually the difference between change without reference to principles and change with adherence to principles; understanding this distinction allows us to better manage transformations and benefit from beneficial renewal. [1] . Majmaʿ al‑Baḥrayn, al‑Ṭurayḥī al‑Najafī, Fakhr al‑Dīn, vol. 1, p. 164. [2] . Al‑Baqarah: 117 «بَدِيعُ السَّمَاوَاتِ وَالْأَرْضِ ۖ وَإِذَا قَضَىٰ أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُنْ فَيَكُونُ» [3] . Al‑Aḥqāf: 9 «قُلْ مَا كُنْتُ بِدْعًا مِنَ الرُّسُلِ وَمَا أَدْرِي مَا يُفْعَلُ بِي وَلَا بِكُمْ ۖ إِنْ أَتَّبِعُ إِلَّا مَا يُوحَىٰ إِلَيَّ وَمَا أَنَا إِلَّا نَذِيرٌ مُبِينٌ» [4] . jamharat al-lughah, ibn duraid, vol. 1, p. 298 /  Tahdhīb al‑Lughah, al‑Azharī, Muḥammad ibn Aḥmad, vol. 2, p. 142 / Al‑Furūq fī al‑Lughah, Abū Hilāl al‑ʿAskarī, p. 126 / Al‑Mufradāt fī Gharīb al‑Qurʾān, al‑Rāghib al‑Iṣfahānī, p. 39. [5] . Rasāʾil al‑Sharīf al‑Murtaḍā, al‑Sayyid al‑Sharīf al‑Murtaḍā, vol. 2, p. 264. [6] . Biḥār al‑Anwār, al‑ʿAllāmah al‑Majlisī, vol. 74, p. 202. [7] . Baḥr al‑Fawāʾid fī Sharḥ al‑Farāʾid, al‑Āshtiyānī, al‑Mīrzā Muḥammad Ḥasan, vol. 1, p. 384. [8] . ʿAwāʾid al‑Ayyām, al‑Narāqī, al‑Mullā Aḥmad, p. 113 «... فالبدعة فعل قرره غير الشارع شرعا...»

Is the mourning of the Ahl al-Bayt for Imam Hussein (AS) an emergency or a legitimate tradition? Ashura is the peak of oppression and the manifestation of the highest levels of love and sacrifice in the history of Islam. In this event, not only were Imam Hussein (AS) and his companions martyred, but his household also created scenes of sorrow and grief in tragedy and captivity that will remain forever in the heart of history. One of the questions raised in this regard is whether the intense mourning of the Ahl al-Bayt (AS) such as tearing garments, striking oneself, shouting, and wailing is merely an emergency reaction or is it a legitimate and emulatable tradition for the Shiites? In this writing, based on credible narrations, linguistic and customary analysis, the conduct of the Ahl al-Bayt (AS), and the fatwas of jurists, we will show that intense mourning for Imam Hussein (AS) is not only permissible but recommended and rewarded, and is considered one of the divine rituals. Review of General Narrations on the Legitimacy of Lamentation To enter the discussion, we must first refer to a group of narrations that generally indicate the permissibility and desirability of lamentation and weeping in the tragedy of the Ahl al-Bayt (AS). These narrations exclude the principle of mourning from the realm of dislike and introduce it as a rewarded act of worship. Among them, the Commander of the Faithful (AS) stated at the grave of the Prophet (SAW): Patience is beautiful in all situations except for your tragedy, and lamentation is frowned upon everywhere except in relation to you.[1] Imam Sadiq (AS) also states: Any form of lamentation and crying is disliked, except in the tragedy of Imam Hussein (AS). [2] These narrations demonstrate that the sufferings of the Ahl al-Bayt (AS) are not of the ordinary kind; rather, mourning for them is itself an act of worship that elevates a person to a position of closeness to Allah (SWT). Specific Narrations in Support of Striking, Tearing Garments, and Shouting After examining the general narrations, we now turn to a group of specific narrations that support actions such as striking oneself, tearing garments, yelling, and wailing in specific cases. In a narration from Imam Sadiq (AS), it is mentioned: The Fatimid women in Karbala tore their garments and struck their faces, and it should be done similarly for one like Hussein (AS). [3] In the Ziyarat of the sacred region, it is also stated: The women, with uncovered faces, struck their faces and shouted loudly. [4] Even the heavenly houris and angels wail and shout in mourning for Imam Hussein (AS). [5] And it is narrated from the Prophet (SAW): "Fatimah (SA) on the Day of Resurrection, upon seeing the headless body of Hussein (AS), lets out a cry so loud that all creatures begin to weep." [6] Linguistic and Common Analysis of Jazza' from Meaning to Instance To better understand these narrations, it is necessary to delve into the concept of Jazza’ (grief) in language and common understanding. Jazza’ in language means restlessness, and in common terms, any act that signifies restlessness, from intense crying to shouting, striking oneself, tearing the collar, and even bleeding from crying is considered Jazza’. Imam Baqir (AS) defines Jazza’ as follows: the most intense Jazza’ involves a loud cry, striking the face and chest, and pulling out hair. [7] Examples of Jazza’ are also mentioned in the Quran, such as Jacob (AS) going blind in the separation from Joseph. [8] The Practice of the Ahl al-Bayt (AS) in Mourning Now that the legitimacy of Jazza' has been established, it is time to examine the practical conduct of the Ahl al-Bayt (AS) in mourning. This practice not only provides theoretical approval but also serves as a practical model for the Shi'a. Abu Haroon al-Makfoof states: "When I recited poetry, Imam Sadiq (AS) wept, and then the sound of cries and wails from the women of the household rose." [9] In multiple instances, the Imams (AS) instructed poets to recite poetry so that the household would cry and shout. In one occasion, Umm Farwah, the daughter of Imam Sadiq (AS), cried out so loudly that it echoed throughout the city. [10] Imam Hasan Askari (AS), at the funeral of his father Imam Hadi (AS), tore his collar and in response to an objection said: "O fool, Musa (a) did the same for Harun." [11] Valid Fatwas on Intense Mourning Prominent Shi'a jurists have, based on these narrations, regarded intense mourning as not only permissible but recommended: Sahib of Jawahir: Grieving over the martyrdom of Imam Husayn (AS) has been exempted from prohibition. [12] Ayatollah Naini: Striking oneself to the point of redness or bleeding is not an issue.[13] Ayatollah Tabrizi: Striking oneself, even if done out of severe sorrow for Hussein (AS), is one of the recommended rituals; because it falls under the category of "Jazza'", which is substantiated by credible narrations, even if sometimes it leads to bleeding or darkening the chest. Furthermore, there is no evidence that prohibits any form of harm to the body unless it reaches the point of “crime against the soul,” essentially being considered oppression of the soul. [14] These fatwas not only establish the legitimacy of mourning but also indicate that these actions are part of the Shia identity and divine rituals. Conclusion Intense mourning for Imam Hussein (AS) ranging from weeping and lamentation to striking oneself, shouting, tearing one's collar, and wailing— is not only permissible but recommended and rewarded. These actions are carried out not out of necessity, but out of knowledge, love, and solidarity with the Ahlul Bayt (AS). The conduct of the Ahlul Bayt (AS), the endorsement of the Imams (AS), and the fatwas of the jurists all indicate the legitimacy and virtue of this type of mourning. In fact, mourning for Sayyid al-Shuhada (AS) is not only an emotional reaction but a manifestation of knowledge, loyalty, and reverence for divine rituals. Every tear, every shout, and every strike resonate with love for the truth and hatred for oppression. [1] . Nahj al-Balāghah, Ḥikmat 292, p. 362. «ان الصبر لجمیل الا عنک، و ان الجزع لقبیح الا علیک» [2] . Wasā’il al-Shī‘ah, al-Shaykh Ḥurr al-‘Āmilī, Vol. 10, p. 395. «کل الجزع والبكاء مكروه ما خلا الجزع والبكاء لقتل الحسين عليه السلام» [3] . Tahdhīb al-Aḥkām, al-Shaykh al-Ṭūsī, Vol. 8, p. 325. «قد شققن الجیوب، و لطمن الخدود الفاطمیات علی الحسین بن علی، و علی مثله یُشَق الجیب و یُلطَم الخد» [4] . Biḥār al-Anwār, al-‘Allāmah al-Majlisī, Vol. 101, p. 322. «علی الخدود لاطمات، للوجوه سافرات، و بالعویل داعیات» [5] . Kāmil al-Ziyārāt, Ibn Qawlawayh al-Qummī, p. 241. «اللهم انی استشفع الیک بالملائکه الذین یضجون علیه و یبکون و یصرخون» [6] . Biḥār al-Anwār, al-‘Allāmah al-Majlisī, Vol. 7, p. 127. [7] . Al-Kāfī, al-Shaykh al-Kulaynī, Vol. 3, p. 222. «أشد الجزع، الصراخ بالویل و العویل، و لطم الوجه و الصدور، و جز الشعر» [8] . Yūsuf: 84. [9] . Kāmil al-Ziyārāt, Ibn Qawlawayh al-Qummī, p. 111. [10] . Al-Kāfī, al-Shaykh al-Kulaynī, Vol. 8, p. 216. [11] . Wasā’il al-Shī‘ah, al-Shaykh Ḥurr al-‘Āmilī, Vol. 2, p. 917. [12] . Jawāhir al-Kalām, Al-Najafi Al-Jawahiri, Sheikh Muhammad Hassan, Vol. 4, p. 371. [13] . Fatwā al-‘Ulamā’ al-A‘lām fī Tashjī‘ al-Sha‘ā’ir al-Ḥusayniyyah, p. 5. [14] . Al-Anwār al-Ilāhiyyah fī al-Masā’il al-‘Aqā’idiyyah, al-Tabrīzī, al-Mīrzā Jawād, p. 195.

What is the biography of Imam al-Baqir (AS) like? Imam Muhammad al-Baqir (AS), full name Abu Ja‘far Muhammad ibn ‘Ali ibn al-Husayn ibn ‘Ali ibn Abi Talib, is the fifth of the Twelve Imams and one of the Fourteen Infallibles in Shia Islam. His title “al-Baqir” reflects his profound knowledge and ability to uncover the depths of divine wisdom. His noble mother, Fatimah bint Imam Hasan (AS), linked him to both the Alawite and Fatimid lineages, highlighting the honor and purity of his ancestry.[1] Imam al-Baqir was born in Medina, with most Shia sources citing 57 AH as his birth year, [2] though some mention 56 AH. [3] The exact date of birth varies, with reports suggesting either the 1st of Rajab[4] or the 3rd of Safar. [5] He was the first Imam whose lineage united the descendants of both Imam Hasan and Imam Husayn (AS). His mother, Umm Abdullah, was the daughter of Imam Hasan (AS). He was known for his truthfulness, radiant character, and unwavering dedication to the path of truth. [6] Despite not being the eldest son of Imam Zayn al-‘Abidin (AS), Imam al-Baqir (AS) was divinely appointed to lead the Ummah. When asked why he did not pass the Imamate to his eldest son, Imam Zayn al-‘Abidin (AS) replied that leadership is based on wisdom and merit, not age, and that the Prophet (SAW) had designated Imam al-Baqir (AS) for this role. [7] Imam al-Baqir (AS) married two noble women: Umm Farwa bint al-Qasim ibn Muhammad, a descendant of Imam Hasan (AS), and Umm Hakim bint Usayd ibn al-Mughira al-Thaqafi from the noble Thaqafi tribe of Ta’if. Additionally, two other women, whose names are not recorded, were honored to be his wives. [8] Most sources mention that Imam al-Baqir (AS) had six children—four sons and two daughters—though some historical accounts differ in names and numbers, reflecting the diversity of narrations. [9] During his lifetime, Imam al-Baqir (AS) witnessed the rule of five Umayyad caliphs: al-Walid ibn Abd al-Malik, Sulayman ibn Abd al-Malik, ‘Umar ibn ‘Abd al-‘Aziz, Yazid ibn Abd al-Malik, and Hisham ibn Abd al-Malik. Among them, only ‘Umar ibn ‘Abd al-‘Aziz showed some departure from the oppressive policies of his predecessors, while the others continued the legacy of tyranny and repression. [10] The Islamic society during Imam al-Baqir (AS)’s time was on the verge of a major transformation. Beneath a surface of calm, widespread dissatisfaction simmered, eventually leading to the Abbasid revolution after the Imam’s martyrdom, during the era of Imam al-Sadiq (AS). Imam al-Baqir (AS)’s opposition to the Umayyad regime was evident in many events, including his Hajj journey with Imam al-Sadiq (AS) during Hisham’s reign. After Imam al-Sadiq (AS) clarified the divine status of the Ahl al-Bayt (AS) in Mecca, Hisham summoned them to Damascus. There, Imam al-Baqir (AS) impressed the court with his archery skills, but the real confrontation was intellectual. He emphasized, based on the Qur’an, that divine knowledge and the true interpretation of the Qur’an were entrusted solely to Imam Ali and his descendants (AS). This sacred knowledge is a legacy exclusive to the family of the Prophet (SAW), inaccessible to others. [11] After a lifetime of spiritual, intellectual, and political struggle against the Umayyad regime, Imam al-Baqir (AS) was poisoned by order of Hisham ibn Abd al-Malik, carried out by Ibrahim ibn al-Walid ibn Abd al-Malik. [12] There is some variation in historical sources regarding the exact year of his martyrdom, ranging from 113 to 118 AH. [13] However, most scholars agree on the year 114 AH, with his age at the time being 57. [14] The month and day of his passing are also disputed, but the 7th of Dhu al-Hijjah is most commonly cited. [15] [1] . Manaqib Āl Abī Ṭālib, Ibn Shahrāshūb, vol. 3, p. 338. [2] . Al-Kāfī, Shaykh al-Kulaynī, vol. 1, p. 469 / Al-Irshād, Shaykh al-Mufīd, vol. 2, p. 158. [3] . Siyar Aʿlām al-Nubalāʾ, al-Dhahabī, Shams al-Dīn, vol. 4, p. 401. [4] . Miṣbāḥ al-Mutahajjid, Shaykh al-Ṭūsī, p. 801 / Biḥār al-Anwār, ʿAllāmah al-Majlisī, vol. 46, p. 212. [5] . Aʿyān al-Shīʿah, al-Amīn, Sayyid Muḥsin, vol. 1, p. 645 / Wafayāt al-Aʿyān, Ibn Khallikān, vol. 4, p. 174. [6] . Manaqib Āl Abī Ṭālib, Ibn Shahrāshūb, vol. 3, p. 338. [7] . Zindagānī-ye Bāqir al-ʿUlūm Ḥaḍrat Muḥammad ibn (AS), Madrasī, Sayyid Muḥammad Taqī, p. 11. [8] . Biḥār al-Anwār, ʿAllāmah al-Majlisī, vol. 64, p. 365. [9] . Kashf al-Ghummah, Ibn Abī al-Fatḥ al-Arbilī, vol. 2, p. 331 / al-Majdī fī Ansāb al-Ṭālibīn, al-ʿAlawī, ʿAlī ibn Muḥammad, p. 94. [10] . Partowī az Sīrah va Sīmā-ye Imām Muḥammad Bāqir, Muḥammad Tījānī Samāwī, p. 3. [11] . Dalāʾil al-Imāmah, al-Ṭabarī al-Ṣaghīr, Muḥammad ibn Jarīr, p. 233. [12] . Manaqib Āl Abī Ṭālib, Ibn Shahrāshūb, vol. 3, p. 340 / al-Imām Abū Jaʿfar al-Bāqir (AS) Sīrah wa Tārīkh, al-Kaʿbī, ʿAlī Mūsā, p. 292 / al-Iʿtiqādāt, Shaykh al-Mufīd, p. 98 / al-Iʿtiqādāt, Shaykh al-Ṣadūq, p. 98 / Mirʾāt al-ʿUqūl fī Sharḥ Akhbār Āl al-Rasūl, ʿAllāmah al-Majlisī, vol. 6, p. 14. [13] . al-Ṭabaqāt al-Kubrā, Ibn Saʿd, vol. 5, p. 324 / al-Kāmil fī al-Tārīkh, Ibn al-Athīr, ʿIzz al-Dīn, vol. 5, p. 180 / Tārīkh al-Yaʿqūbī, Aḥmad ibn Abī Yaʿqūb, vol. 2, p. 320. [14] . Shadharāt al-Dhahab fī Akhbār Man Dhahab, Ibn al-ʿImād al-Ḥanbalī, vol. 2, p. 72 / Biḥār al-Anwār, ʿAllāmah al-Majlisī, vol. 46, p. 212. [15] . Biḥār al-Anwār, ʿAllāmah al-Majlisī, vol. 46, p. 212 / Aʿyān al-Shīʿah, al-Amīn, Sayyid Muḥsin, vol. 1, p. 645.

What is the biography of Imam Sadiq (AS) like? Imam Ja'far al-Sadiq (AS) was born in the city of Medina. Most historical sources have stated that his birth occurred on the 17th of Rabi' al-Awwal in the year 83 AH;[1] although some narrations mention the year 86 AH, the month of Rajab, and Friday or Monday as the day of his birth. [2] In some reports, Tuesday the 8th of the month of Ramadan is also mentioned as the time of his birth. [3] His blessed name is "Ja'far" and his most famous kunyah (patronymic) is "Abu 'Abd Allah." His well-known and unparalleled title is "al-Sadiq." [4] However, other titles such as "al-Sabir," "al-Fadil," "al-Tahir," "al-Qahir," "al-Baqi'," "al-Kamil," "al-Munjī," and "al-Fātir" have also been attributed to him. [5] In a narration from Imam al-Sajjad (AS), after introducing Imam al-Baqir (AS) as the "revealer of knowledge," he introduced Imam Ja'far al-Sadiq (AS) as the Imam after him, stating that he is known among the people of the heavens by the name "al-Sadiq." In response to the astonishment of the attendees regarding this specific title, Imam al-Sajjad (AS) cited a hadith from the Prophet Muhammad (SAW), in which the Prophet (SAW) emphasized the truthfulness of Imam al-Sadiq (AS) and foretold the emergence of an individual with a similar name in his lineage, who would falsely claim the Imamate and be known before Allah as "Ja'far al-Kadhdhāb" (Ja'far the Liar). [6] His honorable father is Imam al-Baqir (AS), and his esteemed mother is Umm Farwah, the daughter of Qasim ibn Muhammad ibn Abi Bakr. [7] Al-Mas'udi writes about the mother of Imam al-Sadiq (AS), stating that she was one of the most pious women of her time and narrated many hadiths from 'Ali ibn al-Husayn (AS). The Imam (AS) himself said about her that she was a believing, pious, and virtuous woman, and that Allah loves the virtuous. [8] Regarding the radiant appearance of the Imam, it is mentioned that Imam al-Sadiq (AS) was of moderate height, handsome, with black and curly hair, and a slightly prominent bridge of the nose. The upper part of his forehead was hairless and delicate, and he had a mole on his cheek and a few red moles on his body. [9] Malik ibn Anas said: Imam Ja'far al-Sadiq (AS) was always either fasting, praying, or remembering Allah; he was among the great ascetics, worshippers, and God-fearing individuals. During the Hajj pilgrimage, when saying the "Labbayk" (Here I am), his voice would become choked due to the intensity of his fear of Allah, and he would almost fall off his mount. When I told him that he is obliged to say "Labbayk", he replied: How can I dare to say "Labbayk", while I fear that God may respond: "La labbayka wa la sa'dayka".[10] Al-Shablanjī considers Imam al-Ṣādiq (AS) to have virtues beyond enumeration, which amaze the people of intellect. Ibn Khallikan also introduced him as one of the Twelve Imams and the great figures of the Ahl al-Bayt (AS), and attributed the title "al-Ṣādiq" to his truthfulness; his virtue is such that it is beyond description. [11] Shaykh al-Mufīd says: Imam Ja'far al-Ṣādiq (AS) was the successor of his father, Imam al-Bāqir (AS), and the most superior of his sons. His scientific and social position among the common and elite people was unparalleled. A vast knowledge has been narrated from him, which led to his global fame. None of the scholars of his household have narrated as many ḥadīths as he did, and the number of his trusted narrators reaches four thousand. [12] The school of Imam al-Ṣādiq (AS) played a fundamental role in the formation of Islamic jurisprudence, and many of the leaders of the four Sunni schools of thought have benefited from this source in the development of their jurisprudential principles. Ibn Abī al-Ḥadīd considers this school the origin of the jurisprudential sciences of the four schools, and Abū Nu'aym al-Iṣfahānī also emphasizes the widespread influence of Imam al-Ṣādiq (AS) on the ḥadīth and jurisprudential legacy of the Ahl al-Sunnah, even citing that Muslimm ibn al-Ḥajjāj has narrated from him in his Ṣaḥīḥ. [13] Imam Ja'far al-Ṣādiq (AS) spent a significant part of his life and Imamate during the reign of the Umayyads, especially the branch of Banī Marwān, a period characterized by tyranny and widespread oppression against the Islamic community and the followers of the Ahl al-Bayt (AS). [14] Although the ground was not prepared for a political or military uprising, the Imam never remained silent in the face of corruption and injustice, and directly questioned the legitimacy of the Umayyad regime; Imam al-Ṣādiq (AS) categorically rejected any cooperation with the Umayyad government, considering them usurpers of the rights of the Ahl al-Bayt (AS). In response to one of the officials of this government, who inquired about the position of his own actions, the Imam said: If the likes of you had not lent a helping hand to them, the Umayyads would never have had the ability to usurp our rights. [15] These positions are part of the intellectual system of Imam Sadiq (AS) in the cultural and ideological struggle against injustice and the defense of truth in the Islamic society. After the fall of the Umayyads and the establishment of the Abbasid government, the political and security pressure on Imam Ja'far Sadiq (AS) intensified. According to what the late Syed ibn Tawus mentions regarding the summoning of the Imam by Mansur Dawaniqi, it seems that Mansur several times took the Imam out of Medina and summoned him to his presence; sometimes on the way to Hajj in Rabadha, and many times in Kufa and Baghdad. [16] Despite the political pressures and threats of Mansur Dawaniqi, Imam Sadiq (AS) with wisdom and steadfastness, laid the foundation of a cultural and ideological struggle that challenged the legitimacy of the Abbasid caliphate. Mansur, who called the Imam "a bone in the throat of the caliphate", in a meeting with a warning tone, called on him to be silent in the face of the extremists and demanded that he refrain from claiming the right to the caliphate. He expressed his concern about the Imam's spiritual influence among the people of Hejaz. Imam Sadiq (AS), in response, with a profound statement and deep knowledge, explained his position; a response that amazed Mansur and once again testified to the inability of the caliphate to confront the scientific and spiritual authority of the Imam. [17] This event is a symbol of the scientific and spiritual resistance of Imam Sadiq (AS) against the political dominance of the Abbasids and the explanation of the true position of the Ahl al-Bayt (AS) in the history of Islam. Finally, Mansur poisoned Imam Sadiq (AS) with poisoned grapes; this oppressed Imam was martyred in 148 AH at the age of 65, and his pure body was buried in the Baqi' cemetery, next to the other Imams of Baqi' (Imam Hasan (AS), Imam Sajjad (AS) and Imam Baqir (AS)). [18] Regarding the time of the martyrdom of Imam Sadiq (AS), some have stated the month of Shawwal and others the 25th of Rajab. [19] [1] . Manāqib Al Abi Talib, Ibn Shahrāshūb, Vol. 3, p. 399. [2] . Rawdat Al-Wa'izin wa Basīrat Al-Muta'izin, Al-Fattāl Al-Nishābūrī, Abu 'Ali, Vol. 1, p. 212. [3] . Al-Fusul Al-Muhimmah fi Ma'rifat Al-A'immah, Al-Mālikī Al-Makkī, 'Alī ibn Muhammad ibn Ahmad, Vol. 2, p. 910. [4] . Manāqib Al Abi Talib, Ibn Shahrāshūb, Vol. 3, p. 400. [5] . Tarikh Al-Zandeqānī (The Life History) of Imam Sadiq (AS), Rafi'ī, 'Alī, p. 11. [6] . Al-Khara'ij wa Al-Jara'ih, Al-Rawandī, Qutb Al-Dīn, Vol. 1, p. 268. [7] . Al-Kafi, Shaykh Kulayni, Vol. 1, p. 472. [8] . Tarikh Al-Zandeqānī (The Life History) of Imam Sadiq (AS), Rafi'ī, 'Alī, p. 12. [9] . Ibid, p. 13. [10] . Al-Khiṣāl, Shaykh Al-Saduq, Vol. 1, p. 167. [11] . Imam Al-Sadiq (AS), Shaykh Muhammad Husayn Al-Muzaffar Vol. 1, p. 72. [12] . Musnad of Imam al-Sadiq Abu Abdullah Ja'far ibn Muhammad (AS), al-'Attardi, Sheikh Azizullah, Vol. 1, p. 20. [13] . Imam al-Sadiq (AS): Qudwa wa Uswa (A Role Model and Example), al-Modarresi, Sayyid Muhammad Taqi, p. 19. [14] . Imam al-Sadiq (AS): Olgue Zendegi (The Model of Life), Habibullah Ahmadi, p. 170. [15] . Wasa'il al-Shi'a - Islamic Edition, Sheikh Hurr al-'Amili, Vol. 12, p. 144. [16] . Muhaj al-da'awat wa manhaj al-'ibadat, Sayyid ibn Tawus, p. 361. [17] . Musnad of Imam al-Sadiq Abu Abdullah Ja'far ibn Muhammad (AS), al-'Attardi, Sheikh Azizullah, Vol. 1, p. 300. [18] . al-Kafi, Sheikh Kulayni, Vol. 1, p. 472 / al-Irshad, Sheikh al-Mufid, Vol. 2, p. 180. [19] . Bihar al-Anwar, Allama al-Majlisi, Vol. 47, p. 1.