All Activity

What is the philosophy of intercession? In the Shia thought system, intercession is a phenomenon beyond simple mediation for forgiveness of sins. This divine mechanism serves as a wise tool for achieving fundamental goals. In this writing, we will examine the philosophy of intercession through four main axes. 1. Intercession; active hope and guarantee of salvation in the face of despair Intercession, in religious logic, is not merely a request for forgiveness, but an educative and uplifting mechanism for guiding humanity. Intercession is, in fact, a plea made by the Prophet Mohammad (SAW) and other divine representatives from the presence of the Almighty Allah for the forgiveness of sins or the fulfillment of the needs of His servants. Therefore, intercession is a type of prayer and deep hope in Allah's infinite grace.[1] Thus, one of the most significant benefits of intercession is its educational and psychological role in maintaining human hope. When an individual knows that even after slipping, there is a way back, and the divine representatives are praying for them, they do not fall into despair and hopelessness. This hope, if understood correctly, does not drive the individual toward sin or make them bold and reckless; rather, as Allameh Tabatabai states in his Tafsir Al-Mizan, this hope saves a person from total downfall and ultimate despair and creates a strong motivation for correcting behavior and returning to the path of truth. [2] Religious texts have specified that intercession applies to those who preserve even a trace of faith and desire to return in their worst moments. Intercession is not a reward for those who deliberately and arrogantly close the path of truth but rather a mercy for those who still hope for repentance. Therefore, intercession in Islam is a source of hope for sinners who have the potential for correction and represents a beautiful manifestation of divine mercy, wisdom, and education that prevents the ultimate downfall of humanity. 2. Intercession; an educational motivator for obedience to the wilayah One of the profound functions of intercession is to stabilize the spiritual authority of the prophets and Imams (AS) within the community. When human ultimate salvation is contingent upon the mediation of these chosen divine figures, an unbreakable bond is created between "human need" and "obedience to the Wilayah." Imam Ali (AS) states: “Whoever you are in need of, you become enslaved to them.” [3] This psychological principle shows that the feeling of need is always accompanied by humility and obedience. Therefore, belief in intercession causes the believer to feel obligated to adhere to the commands of the divine saints in the material world and, through love and proximity to them, to follow the path of perfection. This spiritual bond is completed by the belief in the necessity of the existence of "Allah's Proof" on earth. [4] When we understand that the stability of the earth and our salvation in the Hereafter are due to the existence of the Imam and that he is also our intercessor on the Day of Resurrection, our practical commitment to the dictates of the faith significantly increases and directs the individual towards salvation based on awareness and obedience. 3. Intercession; the manifestation of dignity and the compensation for the oppression of divine saints The third pillar of the philosophy of intercession is the revelation of the greatness of those who are close to the divine presence. It is the divine tradition that true servants and guides of the right path have often faced anonymity, rejection, and oppression in the world. History bears witness that these pillars of virtue have not only been rejected but have also been subjected to harassment with labels such as "sorcerer" or "liar." The Prophet Muhammad (SAW) said: "No prophet has been harmed as much as I have," [5] and Imam Ali (AS) likened his oppression to "a thorn in the eye and a bone in the throat." [6] However, the Holy Quran announces that true dignity belongs solely to Allah, His Messenger, and the believers. [7] Since this dignity did not fully manifest in this world, the realization of the divine promise requires a domain in which the glory of the divine saints is revealed to all. The Day of Resurrection is the same as "the Day of Appearance" when the lofty status of the saints will be made clear to everyone. An evident example of this dignity is the status of Lady Fatimah (SA). Her presence on the Day of Resurrection and preventing her lovers from the fire extends beyond simple assistance; it is the manifestation of the connection between her "name" and "sign." As mentioned in the hadiths, the name "Fatimah" signifies the salvation of her followers from the fire. [8] Allah establishes the high rank of that lady in front of the angels and prophets by accepting her intercession. Thus, intercession is a form of "a display of power and honor" for those who were oppressed in the world for defending the truth. This process completes divine justice in restoring dignity to its rightful owners and shows that the intercessors are Allah's special beloved ones. 4. Intercession; a heavenly reward for the pains of the religious leaders The fourth aspect of intercession is its position as a divine reward in response to the endless sufferings and concerns of the leaders of the faith. The Prophet Muhammad (SAW), as "a mercy to the worlds," was always concerned about the fate of his community. And he bore a heavy burden of their sorrow on his shoulders; as the Quran speaks of this compassion and sorrow of the Prophet. [9] Intercession is a sacred balm for the heart overflowing with melancholy of the Prophet (SAW) in response to the slips of the community. Allah granted the Prophet the "praised station," [10] a blessing bestowed upon no other prophet: the right of intercession for the community to the extent that the Prophet himself reaches the status of "pleasure" and complete satisfaction. [11] In this rank, intercession is a response to the endless sacrifices of the divine leaders. By opening the door of intercession, Allah assures the Prophet that his worldly sufferings in guiding creation will be compensated by the power of forgiveness in the afterlife. Thus, intercession is a tool for fulfilling the promise of the Quran "And indeed, your Lord will give you, and you will be satisfied"[12] to show that in the system of divine justice, no sorrow resting upon the hearts of Allah's friends remains unrequited. Conclusion In summary, the philosophy of intercession is a multidimensional process that simultaneously pursues four objectives: educating and guiding creation through creating hope in divine grace, the necessity of guardianship, establishing and manifesting the honor of the divine friends, and comforting and pleasing the divine leaders for their sacrifices. This teaching shows that intercession is a form of deep prayer and hope in Allah's endless grace and a connecting link between the servant's need and the exalted status of the intercessor, which manifests at the highest level. [1] . Al-Shafa‘ah Haqiqah Islamiyyah (Intercession as an Islamic prinsiple), al-Asadi, Muhammad Hadi, p. 9. [2] . Al-Mizan fi Tafsir al-Qur’an, al-‘Allamah al-Tabataba’i, Vol. 1, p. 166. [3] . Al-Irshad, al-Shaykh al-Mufid, Vol. 1, p. 303. [4] . Al-Kafi, al-Shaykh al-Kulayni, Vol. 1, p. 178 / Kitab al-Ghaybah, al-Nu‘mani, Muhammad ibn Ibrahim, p. 141. [5] . Manaqib Al Abi Talib, Ibn Shahrashub, Vol. 3, p. 247 / Al-Sahih min Sirat al-Nabi al-A‘zam, al-‘Amili, al-Sayyid Ja‘far Murtada, Vol. 15, p. 161. [6] . Nahj al-Balaghah, al-Sayyid al-Sharif al-Radi, Sermon 3 (known as al-Shaqshaqiyyah), p. 48. [7] . Al-Munafiqun: 8«وَلِلَّهِ الْعِزَّةُ وَلِرَسُولِهِ وَلِلْمُؤْمِنِينَ وَلَٰكِنَّ الْمُنَافِقِينَ لَا يَعْلَمُونَ» [8] . Bihar al-Anwar, al-‘Allamah al-Majlisi, Vol. 8, p. 51. [9] . Al-Shu‘ara’: 3 «لَعَلَّكَ بَاخِعٌ نَفْسَكَ أَلَّا يَكُونُوا مُؤْمِنِينَ» [10] . Al-Isra’: 79 «وَمِنَ اللَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَكَ عَسَىٰ أَنْ يَبْعَثَكَ رَبُّكَ مَقَامًا مَحْمُودًا» [11] . Majma‘ al-Bayan fi Tafsir al-Qur’an, al-Shaykh al-Tabarsi, Vol. 6, p. 284 / Tafsir al-‘Ayyashi, al-‘Ayyashi, Muhammad ibn Mas‘ud, Vol. 2, p. 314. [12] . Al-Duha: 5 «وَ لَسَوْفَ یُعْطِیکَ رَبُّکَ فَتَرْضَیٰ»

Who Are the Intercessors in Islam? The concept of intercession (Shafa'ah) is a fundamental tenet of Islamic belief, deeply intertwined with issues such as repentance, Divine Mercy, and degrees of proximity to Allah. Contrary to the misconception held by some that Shafa'ah equates to worldly nepotism or favoritism, the Quranic culture defines it as the joining of the spiritual strength of a divinely close being to the weakness of a servant, thereby facilitating their path to guidance. Consequently, the "rank of intercession" is not an unconditional privilege; rather, it is a high station granted by Allah only to those who, in terms of belief and action, are qualified to act as intermediaries between His All-Encompassing Mercy and His needy servants. The first and most primordial possessor of the station of intercession is the “Sacred Essence of Allah” (Dhat-e Aqdas). Quranic verses explicitly state that all intercession belongs to Him;[1] meaning that no one possesses the power to intercede without His permission and approval. Following Him, the “Noble Prophet (SAW)” stands at the forefront of those to whom the “Station of Praise” (Maqam al-Mahmud) and the Great Intercession (Shafa’at al-Kubra) have been promised. He will act as an intermediary in the Divine presence not only for his Ummah but for all righteous servants. [2] Alongside him, the “Infallible Imams (AS),” who are the manifestations of human perfection and the true guides, hold a sublime position of intercession for the Shia and their followers according to numerous mutawatir (mass-transmitted) narrations. [3] In addition to the Infallible Leaders, other groups attain this station by Divine permission. “Angels,” as agents of Divine governance; [4] “Divine Prophets” and “Religious Scholars” who, through their knowledge and action, have opened the path of guidance for people; and “Martyrs,” who sacrificed their lives for the elevation of the Word of Allah, [5] are among those who receive permission to intercede from Allah. Furthermore, Hadith sources indicate that “righteous believers” [6] and “memorizers of the Qur’an” [7] can also, by Allah’s permission and at lower degrees, act as conduits of grace for their relatives or co-religionists. A subtle point is that in the cosmic order, intercession is not limited to persons; rather, the “Holy Qur’an,” [8] “righteous deeds” [9] such as fasting, and “acts of worship” also intercede for their owners on the Day of Judgment in metaphorical or developmental forms. All these intermediaries share a common principle: none shall possess the power of intercession without relying on Divine permission and approval, which is predicated upon the “faith and action” of the one being interceded for. [10] In conclusion, the rank of intercession is a manifestation of Allah’s boundless Mercy within the system of reward and punishment. This station is not for individuals who act without regulation; rather, it is a position granted only to chosen servants (such as Prophets, Imams, martyrs, and scholars) who have had a profound connection with the Truth. Intercession is, in reality, a reward for those who have spent their lives in obedience and service to creation, and who can now serve as a bridge between repentant servants and the Infinite Mercy of the True Lord. Therefore, the rank of intercession is more a sign of the continuity of Divine Guidance and the importance of the high status of close servants in the Hereafter, than merely a privilege for the intercessor. [1] . Az-Zumar: 44 «قُلْ لِلَّهِ الشَّفَاعَةُ جَمِيعًا لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ثُمَّ إِلَيْهِ تُرْجَعُونَ». [2] . Majma’ al-Bayan fi Tafsir al-Qur’an, Sheikh al-Tabarsi, Vol. 6, p. 671. [3] . Awa’il al-Maqalat fi al-Madhahib wa al-Mukhtarat, Sheikh al-Mufid, p. 79. [4] . An-Najm: 26 «وَ كَمْ مِنْ‌ مَلَكٍ‌ فِي السَّماواتِ لا تُغْنِي شَفاعَتُهُمْ شَيْئاً إِلَّا مِنْ بَعْدِ أَنْ يَأْذَنَ اللَّهُ لِمَنْ يَشاءُ وَ يَرْضى‌» / Al-Mizan fi Tafsir al-Qur’an, Allamah Tabataba’i, Vol. 19, p. 39. [5] . Al-Khisal, Sheikh al-Saduq, Vol. 1, p. 156. [6] . Al-Kafi, Sheikh al-Kulayni, Vol. 8, p. 101. [7] . Wasa’il al-Shi’a, Sheikh Hurr al-Amili, Vol. 6, p. 169. [8] . Nahjul-Balagha, Sayyid Razi, Sermon 176, p. 252. [9] . Al-Tibyan fi Tafsir al-Qur’an, Sheikh al-Tusi, Vol. 7, p. 150. [10] . Al-Anbiya: 28 «...وَلَا يَشْفَعُونَ إِلَّا لِمَنِ ارْتَضَىٰ...».

Which of Ulul-'Azm prophets (AS) had a universal mission? One of the discussions concerning prophets, particularly the Ulul-'Azm prophets (AS), is whether their missions were universal and general, or if each prophet was sent for a specific group. There are differences of opinion among exegetes on this matter; however, all agree on two points: Not all prophets had a universal mission. At least, the mission of some prophets was limited to specific people. The Prophet of Islam (SAW) was raised to guide all of humanity, and his mission was not restricted to a specific tribe.[1] The Universality of the Mission of Prophet Muhammad (SAW) The Holy Quran explicitly states through several verses that the mission of the Prophet (SAW) is not limited to a specific group or tribe, but encompasses all human beings: "Say, 'O mankind, indeed I am the Messenger of Allah to you all.'"[2] "And We have not sent you, [O Muhammad], except comprehensively to mankind as a bringer of good tidings and a warner."[3] "And We have not sent you, [O Muhammad], except as a mercy to the worlds." [4] These verses clearly indicate that the call of the Prophet of Islam (SAW) has a universal aspect. In addition to these verses, there are other verses that emphasize the universality of his mission. [5] In addition to the Quran, traditions also emphasize the universality of his mission. In a hadith, the Messenger of Allah (SAW), when describing the four honors granted to him by Allah, mentioned one as being sent to all people. [6] It is also narrated from Imam Sadiq (AS) that he said: "Allah, the Exalted and Glorious, granted Muhammad (SAW) the Shariah of Noah, Abraham, Moses, and Jesus (AS)…. and He sent him to all people, white and black, jinn and humans." [7] Historical evidence is another reason for this issue. The sending of invitation letters by the Prophet of Islam to the kings of Persia, Rome, Abyssinia, and Egypt in the early years of Medina is a practical sign of the beginning of his universal call from the very start. [8] The Universality of the Mission of Other Ulul-'Azm prophets (AS) As stated, there is no doubt or disagreement regarding the universality of the mission of the Prophet of Islam (SAW), but regarding other Ulul-'Azm prophets (AS), three theories have been proposed: First View: The mission of Ulul-'Azm prophets (AS) was not universal. Prophet Moses (AS) and Prophet Jesus (AS) were only entrusted with guiding the Children of Israel, and their call was dedicated to this people. The apparent meaning of some verses also supports this claim; for example, regarding Prophet Moses (AS), it is stated: "And We gave Moses the Scripture and made it a guidance for the Children of Israel..." [9] or numerous addresses such as "O Children of Israel" in Surah Al-Baqarah, [10] and also in Surah Yunus: "And Moses said, 'O my people...'", [11] which indicates that his mission and call were directed toward the Children of Israel. Regarding Prophet Jesus (AS), the Quran explicitly states that he was "a messenger to the Children of Israel" [12] or in another verse: "And [mention] when Jesus, the son of Mary, said, 'O Children of Israel, indeed I am the messenger of Allah to you...'"[13] The Quran introduces Prophet Abraham (AS) as a model of monotheism and an independent community, [14] which shows the greatness and global impact of his personality, but again, the explicit expression "for all people" has not been used about him. Furthermore, the Quran speaks of Abraham's (AS) prayers for his community and descendants, such as: "Our Lord, and make us Muslims [in submission] to You and from our descendants a Muslim nation [in submission] to You...", [15] which indicates that his call continued in his offspring and community in addition to himself, but again, no text in the Quran explicitly states the universality of his mission like that of the Prophet of Islam (SAW). The Quran considers Prophet Noah (AS) as a prophet sent to his people and states: "We had certainly sent Noah to his people...". [16] Therefore, no text in the Quran explicitly states the universality of the mission of Prophet Noah (AS). Second View: The mission of Ulul-'Azm prophets (AS) was universal. Allameh Tabatabai is among the supporters of this theory. [17] He has provided evidence from the verses to prove the above claim. However, it has been explained that Ulul-'Azm prophets (AS) and holders of books had two types of calls: one was a call to God-worship, monotheism, and the rejection of shirk, and the other was a call to specific laws and Shariahs. The first call was universal, unlike the second call, which was dedicated to specific people, and they were obliged to follow those laws. It is worth mentioning that Imam Baqir (AS) stated in a tradition: "Prophet Noah was sent to all the people on earth, and his call was general and universal." [18] This tradition can support this theory. Third View: The Theory of Distinction (Reconciling the two views). Great scholars like Misbah Yazdi also state [19] that if the meaning of universality is that the prophet is obliged to convey his mission not only to his own people but to all major nations and peoples of the world, then the mission of many prophets, even Moses (AS) and Jesus (AS), was not universal. But if we understand universality as the necessity of conveying the mission upon encountering other peoples and the obligation of all responsible individuals to follow it if informed, then the mission of all prophets was general, comprehensive, and universal. Therefore, in one sense of the universality of the mission, the call of many prophets was not universal, and in another sense, the mission of all prophets was universal.[20] Conclusion Therefore, if the question is which of Ulul-'Azm prophets (AS) had a universal call, the clear and documented answer is Prophet Muhammad (SAW). The verses of the Quran explicitly introduce him as the Messenger of all people and a mercy to the worlds, but regarding other divine prophets, the issue is a matter of disagreement. [1] . Raah va Rahnamashenasi, Misbah Yazdi, Vol 5, Lesson 16, p. 405. [2] . Al-A'raf: 158 «قُلْ يٰا أَيُّهَا اَلنّٰاسُ إِنِّي رَسُولُ اَللّٰهَ إِلَيْكُمْ جَمِيعاً» [3] . Saba: 28 «وَمٰا أَرْسَلْنٰاكَ إِلاّٰ كَافَّةً لِلنّٰاسِ» [4] . Al-Anbiya: 107 «وَمٰا أَرْسَلْنٰاكَ إِلاّٰ رَحْمَةً لِلْعٰالَمِين» [5] . Al-An'am: 158 «قُلْ يا أَيُّهَا النَّاسُ إِنِّي رَسُولُ اللَّهِ إِلَيْكُمْ جَميعا» / Al-Furqan: 1 «تَبَارَكَ الَّذِي نَزَّلَ الْفُرْقَانَ عَلَى عَبْدِهِ لِيَكُونَ لِلْعَالَمِينَ نَذِيرًا» / Al-Fath: 28 «هُوَ الَّذي أَرْسَلَ رَسُولَهُ بِالْهُدى‏ وَ دينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ»and so on. [6] . Al-Khasael, Sheikh Saduq, Vol: 1, p: 201 / Tafsir Nur al-Thaqalayn, Al-Arusi Al-Huwayzi, Sheikh Abd Ali, Vol: 4, p: 336. [7] . Al-Kafi, Sheikh Kulayni, Vol: 2, p: 17. [8] . Makatib al-Rasul, Al-Ahmad Al-Miyangi, Sheikh Ali, Vol: 2, p: 315. [9] . Al-Isra: 2 «وَآتَیْنَا مُوسَی الْكِتَابَ وَجَعَلْنَاهُ هُدًی لِبَنِی إِسْرَائِیلَ» [10] . Al-Baqarah: 40 «يَا بَنِي إِسْرَائِيلَ» [11] . Yunus: 84 «وَقَالَ مُوسَىٰ يَا قَوْمِ» [12] . Al-Imran: 49 «وَرَسُولًا إِلَىٰ بَنِي إِسْرَائِيلَ» [13] . As-Saf: 6 «وَإِذْ قَالَ عِيسَى ابْنُ مَرْيَمَ يَا بَنِي إِسْرَائِيلَ إِنِّي رَسُولُ اللَّهِ إِلَيْكُمْ» [14] . Al-Nahl: 120 «إِنَّ إِبْرَاهِيمَ كَانَ أُمَّةً قَانِتًا لِلَّهِ حَنِيفًا» [15] . Al-Baqarah: 128 «رَبَّنَا وَاجْعَلْنَا مُسْلِمَيْنِ لَكَ وَمِنْ ذُرِّيَّتِنَا أُمَّةً مُسْلِمَةً لَكَ» [16] . Nuh: 1 «إِنَّا أَرْسَلْنَا نُوحًا إِلَىٰ قَوْمِهِ» [17] . Al-Mizan fi Tafsir al-Quran, Allameh Tabatabai, Vol: 2, p: 143. [18] . Kamal al-Din wa Tamam al-Ni'mah, Sheikh Saduq, Vol: 1, p: 219 «عَنْ أَبِي حَمْزَةَ اَلثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ حَدِيثٌ طَوِيلٌ وَ فِيهِ يَقُولُ عَلَيْهِ اَلسَّلاَمُ: إِنَّ اَلْأَنْبِيَاءَ بُعِثُوا خَاصَّةً وَ عَامَّةً، فَأَمَّا نُوحٌ فَإِنَّهُ أُرْسِلَ إِلَى مَنْ فِي اَلْأَرْضِ بِنُبُوَّةٍ عَامَّةٍ وَ رِسَالَةٍ عَامَّةٍ». [19] . Raah va Rahnamashenasi, Misbah Yazdi, Vol 5, Lesson 16, p. 410. [20] . Daneshnameh Kalam-e Eslami, A group of researchers, Vol: 1, p: 93.

Which groups are denied intercession (Shafa'at) in the traditions? Intercession in Islamic culture means seeking assistance from the Saints of Allah (Awliya Allah) in the presence of Allah Almighty for the forgiveness of sins. This concept is not an unfounded "backdoor deal," but rather the mediation of personalities who are at the peak of divine proximity. Since intercession is established upon "Allah’s permission" and "His pleasure," it is natural that it does not encompass those who have practically chosen the path of rebellion and destroyed the bridges behind them for returning to Allah. Therefore, the denial of intercession in the traditions is, in fact, a warning to return to the path of servitude to Allah. In narrational sources, the denial of intercession for specific groups has been mentioned for educational and essential reasons: Those who consider light/trivial Prayer (Mustakhifin bi al-Salah): In a narration from Imam Sadiq (AS), it is stated that our intercession does not reach the one who considers prayer trivial.[1] Considering prayer trivial means breaking the bond of connection with Allah; one who ignores the main pillar of religion has practically excluded themselves from the circle of those eligible for intercession. Deniers and Rejectors of Intercession: According to traditions, whoever denies the very principle of intercession will not attain it. [2] This is due to hostility towards the truth and insistence on misguidance; for intercession is a proven principle in the Book and the Sunnah, and denying it indicates inner hypocrisy or arrogant ignorance. Those without Spiritual Affinity (Disbelievers): Intercession means conveying "the prepared" to the destination, not transforming "the corrupted" into "the righteous." Numerous narrations indicate that if a person has lost their faith through polytheism, hypocrisy, or persistence in major sins, they do not benefit from intercession due to the lack of necessary capacity. In reality, intercession applies to someone who has a particle of faith remaining in their heart and is only involved in slips, not to someone who has positioned themselves on the opposing front of the truth. [3] The Oppressor is Denied Intercession: The Holy Quran says about the oppressors: "For the wrongdoers, there is no friend of kindness nor an intercessor to be obeyed." [4] Furthermore, the Noble Prophet (SAW) has stated regarding oppressors and the denial of their intercession as follows: "My intercession is for those of my Ummah who have committed major sins, except for polytheism and oppression (which are two obstacles to intercession)." [5] The Enemies of the Household of the Prophet (SAW) are Denied Intercession: Imam Sadiq (AS) says regarding the denial of intercession for this group in a narration: "If all the close angels and all the sent messengers intercede for a Nasibi (i.e., someone who is an enemy of the household of the Prophet (SAW)), their intercession will not be accepted." [6] Those Who Harass the Children of the Messenger of Allah (SAW) are Denied Intercession: This group will also not benefit from intercession, just as the Honorable Prophet of Islam (SAW) explicitly stated this point: "When I take the position of intercession, I will intercede for the sinners of my Ummah, and Allah will accept my intercession. By Allah, I will not intercede for those who have harassed my lineage and children." [7] Conclusion: Intercession in Islam is not an unconditional privilege, but rather for those who still have a relationship with faith and servitude and are capable of returning. Therefore, the denial of intercession from certain groups in the traditions is both an educational warning and shows that intercession only applies to individuals who have retained the ground for accepting divine mercy within themselves. It should be noted that in the traditions, other obstacles and factors are also mentioned that can deprive a person of the scope of intercession; but in this writing, only the most important and some of the most significant ones were mentioned, and a comprehensive review of all cases requires broader research into the collection of verses and narrations related to intercession. [1] . Al-Kafi, Sheikh Al-Kulayni, Vol. 3, p. 270. [2] . Bihar al-Anwar, Allamah Al-Majlisi, Vol. 8, p. 58. [3] . Al-Khasa'il, Sheikh Al-Saduq, Vol. 2, p. 355 / Manshur-e Javid, Subhani, Sheikh Jafar, Vol. 8, p. 427. [4] . Al-Ghafir: 18 «مَا لِلظَّالِمِينَ مِنْ حَمِيمٍ وَلَا شَفِيعٍ يُطَاعُ» [5] . Al-Khasa'il, Sheikh Al-Saduq, Vol. 2, p. 355. [6] . Al-Mahasan, Al-Barqi, Abu Ja'far, Vol. 1, p. 184. [7] . Al-Amali, Sheikh Al-Saduq, p. 370.

Does the Issue of Intercession by Allah’s Saints Contradict the Issue of Divine Monotheism? Answering this question requires a precise explanation of the relationship between “Monotheism in Creation and Lordship” and “Seeking Proximity through Divine Intermediaries.” It can be argued that the issue of the intercession of Allah’s saints not only does not contradict Monotheism, but is actually a manifestation of Divine Lordship Monotheism. To clarify this matter, it is necessary to address several points: 1. Distinction between “Shirk (Polytheism)” and “Seeking Proximity through Intermediaries” The essence of Shirk is regarding someone as an equal and peer to Allah in creation, ownership, lordship, and worship. However, if we say that Allah’s chosen servants (such as Prophets and Imams) possess the ability to heal, grant life, or intercede only by Allah’s permission and leave, we have not fallen into the realm of Shirk; rather, we have affirmed Monotheism. The Holy Quran explicitly states that Prophet Jesus (AS) healed the sick and raised the dead “BI-IZNI LLAAHI” (By Allah’s permission).[1] This condition, “BI-IZNI LLAAHI,” indicates that the ultimate effective power belongs to Allah alone, and righteous servants are channels of grace and instruments for the fulfillment of Divine Will. Therefore, if we ask the Prophet (SAW) and some of Allah’s righteous servants, such as the Imams (AS), for such matters in this manner, i.e., “by Allah’s permission,” it is not only not Shirk, but it is precisely Monotheism itself. This is because we have never considered them equal to Allah, partners with Allah, or independent in their effect; rather, we regard them as servants who submit to His command and are channels of His orders. [2] 2. Quranic Intercession: From Above, Not From Below The intercession defended in the Quran is one whose “authentic source” traces back to Allah’s permission. In other words, true intercession is intercession “from above” (permitted by Allah), not intercession “from below,” which is based on personal relationships, hypocrisy, or the pressure of associates on tyrannical kings. [3] Allah says in the Quran: “Who is he that can intercede with Him except by His permission”? [4] This verse shows that intercession is not an absolute and independent right, but a Divine trust that is realized only within the framework of Allah’s pleasure. Therefore, the denial of intercession by some groups (such as Wahhabism) stems from confusing Quranic intercession with pre-Islamic and human intercessions, not from the principle of intercession itself. 3. Intercession as “Ontological and Legislative Causality” One of the important principles of Monotheism is the acceptance of “causes and means” in the universe. Allah has created the world such that affairs are realized through intermediaries. In the ontological realm (Takwini): A plant grows with sunlight and rain, but this sunlight and rain are not the creators of the plant; rather, they are causes that Allah has chosen to utilize. In the legislative realm (Tashri’i): Forgiveness and the salvation of the human soul also require causes, including repentance, righteous deeds, and the intercession of Allah’s saints. Therefore, intercession is a type of “legislative causality” for salvation. Just as the effect of sunlight does not contradict Monotheism, the effect of the intercession of Allah’s saints is consistent with Monotheism, as both are realized by the permission and will of the Exalted Allah. [5] 4. Human Agency: Truly Effective but Not Independent The key to correctly understanding intercession is a proper understanding of “human agency.” Humans are agents, but their agency is not independent. The existence of humans, their nature, and their abilities are all “LA MIN NAFSIHI BAL MINALLAAHI” (Not from themselves, but from Allah). Therefore, when we say that a Prophet or Imam is effective, it means that Allah has granted them the identity of “being effective.” This agency is subordinate to Allah’s agency and never stands against Divine Will. [6] Imam Ali (AS), in response to a question regarding the independence of human power, said: The power and ability of humans is a trust from Allah; if He wishes to grant it, He grants it, and if He wishes to take it back, He takes it back. Humans are not the true owners of this power, but rather its executors and trustees. Thus, the intercession of Allah’s saints is a manifestation of this trustworthiness and obedience to the Divine command. [7] 5. Intercession as an Affirmation of Lordship and Divine Management Allah has granted the station of intercession to the Noble Prophet (SAW) and the Ahl al-Bayt (AS) based on His creative Will. Just as He granted the Noble Prophet (SAW) the station of Al-Maqam Al-Mahmud (The Praised Station), [8] they have authority in the station of intercession and can act regarding the intercession of individuals based on their Divine mission. However, since the Prophet (SAW) and the Ahl al-Bayt (AS), in their practical state, are subject to Allah’s legislative Will and follow it with complete free will, they will never intercede for anyone whom Allah is not pleased with; rather, their intercession is only for those whom Allah has accepted for intercession, as the Quran explicitly states. [9] Now it must be said that Allah manages the world based on “causes and intermediaries.” The intercession of the Prophet (SAW) and the Ahl al-Bayt (AS) is one of these Divine intermediaries. Based on the luminous words of Imam Sadiq (AS), the Divine tradition and method are that all affairs and phenomena flow according to their causes and means. In other words, for every affair, a cause is decreed; for every cause, an explanation is provided; for every explanation, a key is set; for every key, a sign and symbol are placed; and for every sign, a speaking door is established. Recognizing this “speaking door” means recognizing Allah, and denying it is equivalent to denying Allah. That “speaking door” and “speaking gate” are none other than the Noble Prophet (SAW) and we, the Ahl al-Bayt (AS). [10] On this basis, the station of intercession should be considered one of the Divine causes and intermediaries that the Exalted Allah has granted to the Prophet (SAW) and the Ahl al-Bayt (AS). Their intercession, although appearing as effective in the external world, has not an independent nature and is always realized with Allah’s permission and will. Therefore, seeking intercession from the Prophet (SAW) and the Ahl al-Bayt (AS) with such a belief – that they derive their source of effectiveness from Allah and their agency is subordinate to Divine agency – not only does not contradict pure Monotheism and the foundations of Sharia, but is precisely obedience to the Divine tradition in the system of causes and effects. This belief, while affirming their effective role based on Allah’s creative Will and the permissibility of seeking intercession from them based on legislative permission, explicitly denies their independent agency from Allah. Conclusion: In conclusion, it can be stated that the issue of the intercession of Allah’s saints does not contradict Monotheism, because: _ The intercession of Allah’s saints is conditional upon Allah’s permission. _ Their agency is not independent and is subordinate to Divine agency. _ Intercession is a type of legislative causality that Allah has established for the guidance of His servants. _ The denial of intercession stems from a mistaken interpretation of it as “Shirk,” whereas Quranic intercession is the highest manifestation of Monotheism in Allah’s Lordship and management. Thus, seeking intercession from the Prophet (SAW) and the Ahl al-Bayt (AS) is not contrary to Monotheism; rather, it is a sign of faith in Divine Wisdom and recognition of the high status of Allah’s worthy servants. [1] . Al-Imran: 49 «وَ أُبْرِئُ الْأَكْمَهَ وَ الْأَبْرَصَ وَ أُحْيِ الْمَوْتى‌ بِإِذْنِ اللَّهِ وَ أُنَبِّئُكُمْ بِما تَأْكُلُونَ وَ ما تَدَّخِرُونَ فِي بُيُوتِكُمْ» [2] . Wahhabiyat Bar Sar Dorahi (Wahhabism at a Crossroads), Makarim Shirazi, Naser, p: 89. [3] . Payame Quran, Makarim Shirazi, Naser, Vol: 6, p: 408. [4] . Al-Baqarah: 255 «مَنْ ذَا الَّذِي يَشْفَعُ عِنْدَهُ إِلَّا بِإِذْنِهِ» [5] . Payame Quran, Makarim Shirazi, Naser, Vol: 6, p: 408. [6] . Taghrirat Falsafeh Imam Khomeini (Imam Khomeini’s Philosophy Lectures), Khomeini, Ruhollah, Vol 2, p 315. [7] . Bihar al-Anwar, Allamah al-Majlisi, Vol 5, p 75. [8] . Tafsir Jame Ayat Hoquqi (Comprehensive Exegesis of Legal Verses), Ghorbani Lahiji, Zain al-Abidin, Vol 1, p 315. [9] . Al-Anbiya: 28 «يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلَا يَشْفَعُونَ إِلَّا لِمَنِ ارْتَضَىٰ» [10] . Bihar al-Anwar, Allamah al-Majlisi, Vol 2, p 90.

What is the view of Ahl al-Sunnah hadith regarding the matter of intercession (Shafa'at)? The concept of "Shafa'at" (Intercession) holds an important place in the hadith sources of Ahl al-Sunnah. In the two Sunni authentic collections (Sahih al-Bukhari and Sahih Muslim), independent chapters have been dedicated to intercession, in which the Prophet (SAW) plays a special role in the salvation of believers. These narrations form the primary basis of the Ahl al-Sunnah belief regarding intercession. In this response, the narrative viewpoint of Ahl al-Sunnah is reported relying on the texts of Sahih al-Bukhari, Sahih Muslim, and other reliable sources. The Principle of the Prophet’s (SAW) Intercession in the Hereafter In Sahih al-Bukhari, the famous hadith of the "Great Intercession" is narrated; after people turn to Adam, Abraham, Moses, and Jesus (AS) for intercession and they decline, the Prophet (SAW) receives the commission of the greatest intercession.[1] Intercession for the People of Major Sins In Sharh Sunan Abi Dawud, it is reported that the Prophet (SAW) said: "My intercession is for the people of major sins from my ummah." [2] The meaning of this hadith among Ahl al-Sunnah is that those who commit major sins (provided they possess faith and do not commit shirk) can benefit from the Prophet’s intercession. Intercession for the Salvation of Monotheists from the Fire In Sahih al-Bukhari, it is repeatedly stated that groups of monotheists, after the initial punishment, will be removed from the Hellfire through the Prophet’s (SAW) intercession or by Allah’s grace. [3] Ahl al-Sunnah consider these hadiths as types of intercession for alleviating punishment and exiting Hell. Intercession is Conditional upon Allah’s Permission Authentic hadiths in Sahih Muslim indicate that the Prophet (SAW) does not intercede without divine permission. [4] The meaning of this narration is that intercession is never independent; it is entirely dependent on Allah’s permission. Intercession Includes Some Inhabitants of Hell In Sahih Muslim, there is a famous hadith where the Prophet (SAW) said: "Then [the Prophet] sets off with them, and they follow him. To each of them, whether hypocrite or believer, a light is given. Then they follow him, and on the Bridge of Hell, there are hooks and thorns which Allah grabs whoever He wills. Then the lights of the hypocrites are extinguished, and the believers are saved. The first group to be saved consists of seventy thousand people whose faces shine like the full moon on the fourteenth night, and they will not be held accountable. Then those in the next rank will be like the brightest star in the sky [in terms of light]. And so on for the subsequent ranks. Then the intercession of others is permitted, and they intercede until everyone who says: 'La ilaha illallah' (There is no god but Allah) and has in his heart the weight of a grain of barley of good is brought out of the Fire. Then they are placed in the courtyards of Paradise." [5] The Issue of "Seeking Intercession in the World" Historically, Ahl al-Sunnah have two streams: The Majority of Traditional Juridical Schools (Hanafi, Maliki, Shafi'i, and part of the Hanbalis): Based on narrations of the Companions’ seeking intercession (Tawassul) through the Prophet (SAW) during his lifetime and after his death (such as the hadith of the blind man seeking Tawassul, [6] the narration of Umar ibn al-Khattab seeking Tawassul through Abbas, [7] and the narration of Aisha’s instruction to seek Tawassul through the Prophet’s grave to relieve a famine[8]), they consider seeking intercession and Tawassul permissible, as explicitly stated by Zayn al-Din al-Dahlan, a scholar of the Shafi'i school. [9] The School of Ibn Taymiyyah and its followers: They consider Tawassul and seeking intercession from the Prophet (SAW) after his death to be an innovation (Bid'ah). [10] Based on the collection of authentic Ahl al-Sunnah hadiths, especially in Sahih al-Bukhari and Sahih Muslim, the following principles are certain: The principle of the Prophet’s (SAW) intercession in the Hereafter is certain and prominent. Intercession occurs with Allah’s permission, and the Prophet (SAW) does not intercede independently of Allah. Intercession includes the people of monotheism, and polytheists do not benefit from it. Intercession will include the situation of some inhabitants of Hell. There is a difference of opinion among Ahl al-Sunnah schools regarding seeking intercession in this world; however, the principle of the Prophet’s (SAW) Hereafter intercession is accepted by all. Conclusion: In authentic Ahl al-Sunnah hadith, the principle of the Prophet’s (SAW) intercession on the Day of Resurrection is fully accepted and emphasized. Sahih al-Bukhari and Sahih Muslim contain dozens of hadiths regarding intercession; including the Great Intercession, intercession for the people of major sins, and the intercession for the removal of a group of monotheists from the Hellfire. However, according to Ahl al-Sunnah beliefs based on these hadiths, intercession occurs only by Allah’s permission and is granted to those who have not committed shirk (associating partners with Allah). In their hadiths, the Prophet’s (SAW) intercession in the Hereafter is considered vast and effective but seeking intercession from anyone other than Allah in this world is a subject of difference among their schools of thought. [1] . Sahih al-Bukhari, Al-Bukhari, Vol. 9, p. 146. [2] . Sharh Sunan Abi Dawud, Al-Abbad, Abd al-Muhsin, Vol. 537, p. 3. «شَفَاعَتِي لِأَهْلِ الْكَبَائِرِ مِنْ أُمَّتِي» [3] . Sahih al-Bukhari, Al-Bukhari, Vol. 9, p. 121. [4] . Sahih Muslim, Muslim, Vol. 1, p. 182. [5] . Ibid, p. 177. [6] . Al-Mustadrak ala al-Sahihayn, Al-Hakim Abu Abdullah, Vol. 1, p. 707. [7] . Asad al-Ghabah, Ibn al-Athir, Abu al-Hasan, Vol. 3, p. 163. [8] . Wafa' al-Wafa bi Akhbar Dar al-Mustafa, Al-Samhudi, Vol. 4, p. 195. [9] . Al-Durar al-Saniyyah fi al-Radd ala al-Wahabiyyah, Zayn al-Dahlan, p. 37. [10] . Fatawa al-Lajnah al-Da'imah, Al-Lajnah al-Da'imah li al-Buhuth al-Ilmiyyah wa al-Ifta', Vol. 1, p. 145.

Is Intercession (Shafa'at) a Form of Discrimination Among Allah’s Servants? One of the significant questions regarding intercession is: If Allah is Just, why should some individuals be forgiven through intercession while others do not possess such an privilege? The apparent surface of this question suggests that intercession might be a form of discrimination or an exception to divine law. However, a closer examination of the concept of intercession reveals that this perception stems from a misunderstanding of its true nature. In the Islamic perspective, intercession does not mean setting aside justice; rather, it represents the manifestation of Divine Mercy alongside Justice. Divine justice dictates that no one should be subjected to reward or punishment without cause or merit. However, it must be noted that "merit" is not always uniform or on the same level. Human beings differ in terms of faith, deeds, intentions, their relationship with the Truth, and the extent of their disconnection or connection with Allah. Intercession in such a system is not for everyone and not absolute; rather, it is for a group whose bond with Allah has not been completely severed and who, in the essence of their faith or in certain aspects of their virtue and capability, have retained the potential for mercy.[1] Consequently, intercession is not a blind and indiscriminate gift; rather, it is a wise consideration for servants who, despite being tainted, still possess the capacity for return and purification. On the other hand, intercession only occurs with Allah’s permission. [2] This point is crucial because it demonstrates that the intercessor does not act independently of Allah, and there is no arbitrary privilege involved. In reality, intercession is Divine Mercy flowing through His chosen servants. Just as in the worldly realm of causes, Allah manages affairs through causes and intermediaries, [3] in the spiritual system, intercession is one of the Divine causes. Therefore, the existence of an intermediary does not negate justice; rather, it is a sign of order, wisdom, and the expansiveness of Allah’s mercy. If it is said that intercession is a form of discrimination, the response is that unjust discrimination occurs when a difference is made between two completely equal individuals without reason. However, such equality does not exist in the case of intercession. Those who fall under the scope of intercession are those who have, in some way, remained on the path of Truth, have not completely lost their faith, or at least retain the capability for return. [4] In contrast, those who have deliberately closed the path of Truth, harbored enmity against Allah and the Truth, or have no connection with faith and guidance, do not fundamentally fall within the realm of intercession. [5] Thus, intercession is not an unmerited privilege, but a response proportionate to the spiritual state of individuals. Furthermore, intercession has an educational role within religious logic. When a person knows that the path of return is not closed and that Divine Mercy is extended through His saints, they do not fall into despair and find motivation for self-reform. This hope, if understood correctly, does not encourage sin or embolden the person; rather, it saves them from complete downfall. [6] Therefore, intercession is not only not contrary to justice, but alongside justice, it is a manifestation of Divine Mercy, wisdom, and upbringing. Therefore, intercession has no conflict with Divine Justice, because it does not violate the law; rather, it is actualized within the framework of Divine law and by Allah’s permission. Unjust discrimination occurs when differences are made among individuals without criteria or merit; whereas intercession is based on faith, connection with the Truth, and the capacity for Divine Mercy. Thus, intercession is not only not unjust, but it is a sign that Allah, alongside Justice, has opened the door of Mercy for His servants. Conclusion: Intercession does not contradict Divine Justice. In Islamic logic, intercession does not mean arbitrary and unregulated interference in human destiny; rather, it signifies the flow of Allah’s mercy through a specific pathway and within defined conditions. Divine justice means that every individual receives reward or punishment based on their faith, actions, intentions, and merits. Intercession is one of the mechanisms that actualize this system, not a violation of it. Therefore, intercession is not "unjust discrimination," because it is not unconditional; rather, those who benefit from it are those who have, beforehand, maintained a connection with faith, Wilayah (spiritual authority/guardianship), and the path of guidance. [1] . Bihar al-Anwar, Allamah Majlisi, Vol. 8, p. 34. [2] . Ibid, p. 31. [3] . Mawahib al-Rahman fi Tafsir al-Qur'an, Al-Musawi Sabzevari, Sayyid Abdul-A'la, Vol. 1, p. 267. «فإنه تعالى أبى أن تجري الأمور إلّا بأسبابها» [4] . Al-I'tiqadat, Sheikh Saduq, p. 66. «اعتقادنا في الشفاعة أنّها لمن ارتضى اللّه دينه من أهل الكبائر و الصغائر...» [5] . Ibid p. 66 «و الشفاعة لا تكون لأهل الشك و الشرك، و لا لأهل الكفر و الجحود، بل تكون للمذنبين من أهل التوحيد». [6] . Al-Mizan fi Tafsir al-Qur'an, Allamah Tabatabai, Vol. 1, p. 165.

What is the Wahhabi view on intercession (Shafa’ah) and its theological critique? Wahhabism, as a movement that denies the permissibility of seeking intercession from the deceased and classifies it as a form of shirk,[1] argues that seeking intercession is essentially a prayer. Since Allah says in the Quran, "Do not invoke anyone alongside Allah", [2] they view seeking intercession from anyone other than Allah as "calling upon other than Allah" and therefore as shirk. [3] This view is particularly emphasized regarding the deceased, whereas Wahhabism permits seeking intercession from the Prophet Muhammad (SAW) during his lifetime and on the Day of Resurrection. [4] Abdulrahman Al-Sheikh believes that seeking intercession from the dead and the absent is requesting something that only Allah has power over, [5] which constitutes asking from other than Allah regarding "that which only Allah can control". [6] Similarly, Ibn Baz claims that this act is considered major shirk by scholars because the deceased have no power over anything after death, and Allah has said, "Say that intercession belongs entirely to Allah". [7] To critique this view, one must note that seeking intercession is, in reality, the same as "asking for supplication" from a worthy individual. Wahhabism itself permits asking the Prophet (SAW) for supplication during his lifetime. [8] In Sahih al-Bukhari, there are chapters indicating that seeking intercession is essentially a request for prayer for the descent of mercy; [9] indeed, the companions of the Prophet (SAW) sought his intercession with their Lord even after his death. [10] On the other hand, shirk occurs only when an individual considers a created being to be a "deity" or an "independent master of intercession." This was precisely the belief held by pre-Islamic polytheists; they worshipped idols and believed these idols were powerful intercessors before Allah who could bring benefit or harm without divine permission. Allah critiques this behavior in the Quran, saying, "They worship besides Allah that which harms them not and does not benefit them, and they say: 'These are our intercessors with Allah'". [11] Thus, the shirk of the polytheists lay in "attributing divinity to other than Allah" and "associating partners with Allah in absolute power," not merely in seeking intercession. However, when Muslims ask from Allah’s saints, they are asking those whom Allah has granted permission. As the Quran explicitly states, "None possesses intercession except he who has made a covenant with the Most Merciful". [12] The Boundary Between Dua and Worship: Wahhabism argues that any form of dua and requesting needs from other than Allah is shirk, [13] equating this behavior with that of the polytheists. [14] They believe one should only ask Allah to grant us the Prophet’s intercession. [15] Interestingly, Wahhabism itself admits that seeking from the Prophet (SAW) during his lifetime and on the Day of Resurrection is permissible. [16] In critiquing this definition of dua, we must say: If dua in its absolute sense of requesting needs is considered worship (as Wahhabism claims), then no human being, not even the Prophets, would be considered monotheists. Therefore, dua must involve another element and stem from a specific belief regarding the one from whom the request is made. Dua is considered worship only when the supplicant’s intention includes specific elements that define the nature of worship. These elements include: believing in the divinity of the one being asked, their lordship, and their ownership over the individual’s destiny in this world and the hereafter; even if that individual is a created being. The meaning of "dua" in the noble verse "So do not invoke anyone alongside Allah"[17] is not the general act of asking others for things, but rather a "specific and limited dua" that is synonymous with worship. The reason for this is found within the same verse, which states, "And the mosques are for Allah." Additionally, the hadith stating "Dua is the essence of worship"[18] does not refer to absolute dua, but rather to "praying for Allah," which constitutes the essence of worship. [19] Consequently, some researchers have articulated various meanings of the word dua in the Quran: 1. Dua as Worship: As in "... So do not invoke anyone alongside Allah". [20] The expression "ma'allah" (alongside Allah) indicates that the meaning is not to consider anyone as Allah’s equal or partner, nor to worship them. The evidence for this is verse 20 of the same Surah (separated by one verse), which states, "Say, 'I only invoke my Lord and do not associate anyone with Him". [21] Every Muslim knows that dua in this sense is exclusive to Allah; He has no equal, and there is no room for doubt or hesitation. 2. Dua as Summoning/Inviting to Something: Such as what is mentioned regarding Prophet Noah (AS), who said, "My Lord, I invited my people night and day, but my invitation only increased them in flight". [22] Obviously, this dua and summoning of his people refers to inviting them to faith, and this type of dua is essentially faith itself, which was obligatory upon the Prophets of Allah (AS). 3. Dua as Requesting a Need: This can sometimes be through ordinary and common means, such as, "When the witnesses are summoned to give testimony, they should not refuse". [23] This summoning and dua in ordinary matters is such that if anyone performs it, they do not become a disbeliever but rather fulfill their duty. Sometimes it is through unusual means and miracles, which is of two types: Sometimes it is with the belief that other than Allah has independent influence. Sometimes we ask a great person to request something from Allah on our behalf. The first type is a form of shirk, because only the pure Essence of Allah is independent in influence; even ordinary causes and effects have whatever they have from Allah and act by His permission. The Holy Quran says in this regard, "Say, 'Call upon those whom you claim [as deities] besides Him; they do not possess [the power to remove] any harm from you or any benefit". [24] No knowledgeable and faithful Muslim holds such a belief about any of the Prophets or saints of Allah (AS). But the second type is the Tawhid of a complete human being, meaning that he considers someone an intermediary and intercessor before Allah, acknowledges Allah as the Ultimate Cause of causes, sees everything within His power and will, but seeks closeness to Allah’s saints and asks them to request a need from Allah on his behalf. This is the very essence of Tawhid and faith in the absolute divine will. The Holy Quran says: The Children of Israel came to Moses and asked him to request diverse foods (other than manna and quails) from Allah: "O Moses! We cannot endure one kind of food. So invoke your Lord for us to bring forth for us from the earth its green herbs...". [25] Moses never reproached them by saying, "Why did you call me by 'O Moses!' and why didn't you ask Allah directly? This is shirk and disbelief." Instead, he requested their need from Allah, and it was granted. The address "Whatever you asked for, it is yours" was revealed by Allah, and he only told them that they had abandoned better food for less important food. [26] Therefore, one cannot say that every request is considered worship, and arguments based on verses and hadiths do not support this claim. Dua is considered worship only when an individual believes in the divinity and lordship of the one from whom they are requesting. [27] This point shows that the boundary between "ordinary dua" and "worship" lies in the intention and belief of the supplicant, not merely in the act of requesting. Conclusion Wahhabism considers seeking intercession (shafa’ah) from the deceased to be a specific type of dua (supplication), which they equate with worship (ibadah), and thus label it as shirk (polytheism). However, this argument faces a logical contradiction: seeking intercession is essentially the same as "asking for supplication" from a person, yet Wahhabism does not consider asking the living for supplication to be shirk. Furthermore, true shirk occurs only when one believes that other than Allah has independent power. Muslims believe that Allah’s saints are merely humble servants who intercede only by Allah’s permission; therefore, asking them is actually an expression of Tawhid (monotheism). [1] . Bayan al-Muhjah fi al-Radd ala al-Lajjah, Al-Sheikh, Abdulrahman bin Hassan, p. 248. [2] . Jinn: 18 «فَلَا تَدْعُوا مَعَ اللَّهِ أَحَدًا» [3] . Sharh Kashf al-Shubuhat wa Yalihi Sharh al-Usul al-Sittah, Ibn Uthaymin, pp. 70-71. [4] . Siyadat al-Insan an Waswasa al-Sheikh Dahlan, Al-Sahsawani, Muhammad Bashir, p. 355. [5] . Bayan al-Muhjah fi al-Radd ala al-Lajjah, Al-Sheikh, Abdulrahman bin Hassan, p. 248. [6] . Aqidat al-Muslim fi Daw’ al-Kitab wa al-Sunnah, Al-Qahtani, Said bin Wahf, Vol. 1, p. 115. [7] . Fatawa Nur ala al-Darb, Ibn Baz, Vol. 2, p. 105. [8] . Siyadat al-Insan an Waswasa al-Sheikh Dahlan, Al-Sahsawani, Muhammad Bashir, p. 355. [9] . Sahih al-Bukhari, Al-Bukhari, Vol 2, pp 29-30. [10] . Nahj al-Balagha, Sayyid al-Sharif al-Radi, Sermon: 235, p 355 / Jami' al-Wasa'il fi Sharh al-Shama'il, Al-Qari, Mawlana Ali, Vol 2, p 216. [11] . Yunus: 18 «وَيَعْبُدُونَ مِنْ دُونِ اللَّهِ مَا لَا يَضُرُّهُمْ وَلَا يَنْفَعُهُمْ وَيَقُولُونَ هَٰؤُلَاءِ شُفَعَاؤُنَا عِنْدَ اللَّهِ» [12] . Maryam: 87 «لايَمْلِكُونَ الشّفاعَةَ الّا مَنْ اتَّخَذَ عِنْدَ الرَّحْمنِ عَهْداً» [13] . Sharh Kashf al-Shubuhat, Al-Sheikh, Muhammad bin Ibrahim, p. 75. [14] . I’anat al-Mustafeed bi Sharh Kitab al-Tawhid, Al-Fawzan, Saleh bin Fawzan, Vol. 1, p. 236. [15] . Kashf al-Shubuhat, Muhammad bin Abdulwahhab, p. 25. [16] . Siyadat al-Insan an Waswasa al-Sheikh Dahlan, Al-Sahsawani, Muhammad Bashir, p. 355. [17] . Jinn: 18 «وَأَنَّ الْمَسَاجِدَ لِلَّهِ فَلَا تَدْعُوا مَعَ اللَّهِ أَحَدًا» [18] . Bihar al-Anwar, Allamah al-Majlisi, Vol. 93, p. 300 «أنّ الدعاء مُخُّ العبادة» [19] . Al-Shafa’ah fi al-Kitab wa al-Sunnah, Al-Subhani, Sheikh Ja’far, pp. 62-63. [20] . Jinn: 18 «وَأَنَّ الْمَسَاجِدَ لِلَّهِ فَلَا تَدْعُوا مَعَ اللَّهِ أَحَدًا» [21] . Jinn: 20 «قُلْ إِنَّما أَدْعُوا رَبِّي وَ لا أُشْرِكُ بِهِ أَحَداً» [22] . Nuh: 5-6 «قالَ رَبِّ إِنِّي دَعَوْتُ قَوْمِي‌ لَيْلًا وَ نَهاراً* فَلَمْ يَزِدْهُمْ دُعائِي إِلَّا فِراراً» [23] . Baqarah: 282 «وَ لا يَأْبَ الشُّهَداءُ إِذا ما دُعُوا» [24] . Isra: 56 «قُلِ ادْعُوا الَّذِينَ زَعَمْتُمْ مِنْ دُونِهِ فَلا يَمْلِكُونَ كَشْفَ الضُّرِّ عَنْكُمْ وَ لا تَحْوِيلًا» [25] . Baqarah: 61«وَ إِذْ قُلْتُمْ يا مُوسى‌ لَنْ نَصْبِرَ عَلى‌ طَعامٍ واحِدٍ فَادْعُ لَنا رَبَّكَ يُخْرِجْ لَنا مِمَّا تُنْبِتُ الْأَرْضُ مِنْ بَقْلِها ...» [26] . Wahhabiyyah on the Brink, Makarim Shirazi, Naser, pp. 109-112. [27] . Al-Shafa’ah fi al-Kitab wa al-Sunnah, Al-Subhani, Sheikh Ja’far, p. 65.

What is the view of Shia hadiths regarding intercession? The hadiths clearly establish intercession for the Prophet (SAW) and the Ahl al-Bayt (AS). In the Ziyarat Jami‘ah Kabirah, addressed to the Ahl al-Bayt (AS), it is stated: "You are the greatest path, the most upright way, the witnesses of the abode of perishability, and the intercessors of the abode of eternity".[1] This expression indicates that intercession is one of the primary attributes of Imamate: just as they are in this world the "سبیل" (path), "صراط" (way), and "شهید" (witnesses) over actions, in the Hereafter they are "شفعاء" (intercessors) in the abode of eternity. In the continuation of that same Ziyarat, the pilgrim says: «أشهد الله وأشهدکم أنّی… مستشفعٌ إلى الله عزوجل بکم»; meaning, I call Allah to witness and I call you to witness that I seek intercession from Allah Almighty through you. This expression both “establishes the right of intercession” for them and shows that intercession is originally requested from Allah, but through their “path.” In the Ziyarat of Imam Husayn (AS), a clear theme of this reality is seen: "O son of the Messenger of Allah, intercede for me before your Lord." [2] In the Ziyarat of Amir al-Mu’minin (AS) as well, we read: "For you is the Praised Station before Allah, the great honor, the lofty status, and the accepted intercession." [3] These statements show that intercession is not a weak possibility, but a fixed and accepted attribute of theirs before Allah. The expression “المقام المحمود” also recalls a verse attributed to the Prophet (SAW), which in Shia exegesis is linked to the station of intercession; here, the same theme is extended to Amir al-Mu’minin (AS) and, by extension, to the rest of Awliya’ of Allah. Furthermore, the hadiths specifically link intercession to the “pilgrimage” (Ziyarat) of the Prophet (SAW) and the Ahl al-Bayt (AS). In a hadith narrated regarding the Ziyarat of Imam Reza (AS), it is stated that whoever visits him in that sanctuary, "I and my forefathers will be his intercessors on the Day of Resurrection." [4] This expression clarifies two points: one, that intercession encompasses all the Ahl al-Bayt (أنا وآبائی), and two, that Ziyarat is among the prominent instances that place a person within the sphere of their intercession. In another hadith regarding the Ziyarat of Imam Husayn (AS), it is stated: Whoever wishes to be in Allah’s grace on the Day of Resurrection and in the intercession of Muhammad (SAW), let him be a visitor of Husayn. [5] Similarly, regarding the person of the Noble Prophet (SAW), numerous hadiths have been transmitted. In one of them, it is narrated from Amir al-Mu’minin (AS) that the Messenger of Allah said: Whoever visits me after my death is like one who visited me during my lifetime, and I will be for him a witness and an intercessor on the Day of Resurrection. [6] This hadith both establishes the Prophet’s (SAW) intercession and gives good tidings to the visitor that Ziyarat establishes a genuine bond with the Prophet (SAW), as if standing before him personally. In another hadith it is stated: Whoever visits me in Medina seeking closeness to Allah, I will be his intercessor on the Day of Resurrection. [7] The expression “محتسبا” indicates that intercession is for conscious and sincere Ziyarat, not merely physical presence. In all these cases, the Prophet’s (SAW) intercession is presented as a definite promise for those of love and allegiance, but within the framework of “seeking closeness and faith.” Another point is that the hadiths of intercession are linked with prayer (Salat) and sending blessings upon the Prophet (SAW). In the Tashahhud of prayer, in some narrations it is stated: "O Allah, send blessings upon Muhammad and the family of Muhammad, and accept his intercession for his Ummah, and raise his rank." [8] This sentence shows that the believer, within the core of his primary worship, asks Allah to “accept the intercession” of the Prophet (SAW); meaning, intercession is not part of an abstract creedal system, but is present in the context of daily Islamic worship. Also, the expression “تقبّل شفاعته” again emphasizes that intercession is originally from Allah; the Prophet (SAW) and the Ahl al-Bayt (AS) are intercessors, but the acceptance and efficacy of the intercession are in Allah’s hands. These hadiths, while emphasizing the breadth and greatness of intercession, implicitly indicate “conditions” and “limitations”; although not all conditions are explicitly stated in these short passages, expressions such as “من أراد أن یکون… فلیکن للحسین زائراً” (Whoever wishes to be… let him be a visitor of Husayn), and “من أتانی زائراً… محتسباً” (Whoever visits me… seeking closeness), and calling Allah to witness being “a believer”, “enlightened”, and “seeking intercession” in Ziyarat Jami‘ah—which appears in parts of the Ziyarat—show that intercession is not without calculation or conditions, but rather a reward for faith, allegiance, love, and action. Intercession is for one who has not severed his relationship with Allah and has been striving in servitude, even if he has committed slips and deficiencies. In other words, these hadiths introduce intercession as a “path of salvation for the negligent believer,” not as an “excuse for boldness in sin.” Conclusion Intercession, in the view of the hadiths, is an authentic reality in the divine system, founded on Monotheism (Tawhid) and Allegiance (Wilayah); Allah has granted the Prophet (SAW) and the Ahl al-Bayt (AS) the attribute of intercession and has accepted their intercession. The Prophet (SAW) and the Ahl al-Bayt (AS) are in this world the “path and way” and the “witnesses of actions,” and in the Hereafter, they are the “intercessors of the abode of eternity.” Acts such as conscious and sincere Ziyarat, expressing allegiance and love, and sending blessings and acknowledging their stations place a person within the circle of intercession. Nevertheless, intercession neither negates human responsibility nor justifies sin, but is a manifestation of Allah’s special mercy towards believing servants connected to His awliya'; a mercy and grace that blooms on the Day of Resurrection in the form of the intercession of the Prophet (SAW) and the Ahl al-Bayt (AS). [1] . Man La Yahduruhu al-Faqih, Shaykh al-Saduq, Vol. 2, p. 613 / Ayn al-Akhbar al-Rida, Shaykh al-Saduq, Vol. 1, p. 307 / Tahdhib al-Ahkam, Shaykh al-Tusi, Vol. 6, p. 98, / Al-Muzayyar al-Kabir, Shaykh Abu Abdullah, p. 249. «أنتم السبیل الأعظم، والصراط الأقوم، وشهداء دار الفناء، وشفعاء دار البقاء» [2] . Kamil al-Ziyarat, Ibn Qulawayh al-Qumi, p. 235. “اشفع لی یا ابن رسول الله عند ربک” [3] . Al-Muzayyar al-Kabir, Shaykh Abu Abdullah, p. 219 / Misbah al-Mutahajjid, Shaykh al-Tusi, p. 780 "with variation and addition". “ولک عند الله المقام المحمود، والجاه العظیم، والشأن الکبیر، والشفاعة المقبولة” [4] . Man La Yahduruhu al-Faqih, Shaykh al-Saduq, Vol. 2, p. 585, / Al-Amali, Shaykh al-Saduq, p. 709, / Ayn al-Akhbar al-Rida, Vol. 1, p. 294. «کنت أنا وآبائی شفعاءه یوم القیامة» [5] . Kamil al-Ziyarat, Ibn Qulawayh al-Qumi, p. 166. «من أراد أن یکون فی کرامة الله یوم القیامة وفی شفاعة محمد صلوات الله علیه وآله فلیکن للحسین زائراً» [6] . Ibid, p. 9. «من زارنی بعد وفاتی کان کمن زارنی فی حیاتی، وکنت له شهیداً وشافعاً یوم القیامة» [7] . Ibid, p. 9. «من أتانی زائراً فی المدینة محتسباً، کنت له شفیعاً یوم القیامة» [8] . Tahdhib al-Ahkam, Shaykh al-Tusi, Vol. 2, p. 99. «اللهم صلّ علی محمد وآل محمد، وتقبّل شفاعته فی أمته وارفع درجته…«

How Does Intercession Manifest in the Quran? The Holy Quran contains numerous verses regarding intercession. Some verses attribute intercession exclusively to Allah, while others establish its station for created beings through Divine permission and will. Therefore, the Quranic verses on this matter are divided into two parts, which are examined separately below. Part One: Verses that Attribute Intercession Exclusively to Allah 1. "So the intercession of intercessors will not benefit them."[1] This verse negates any type of intercession for this specific group—whether it be the intercession of Prophets and their successors, Angels, the truthful, martyrs, or the righteous—in general. However, the use of the term "shafi‘in" (intercessors), which implies the actual existence of those who intercede, indicates that on that Day, there will indeed be intercessors and those for whom intercession is sought. Nevertheless, intercession will not benefit those who denied the Day of Judgment and abandoned prayer and feeding the poor. The phrase "fa-ma tanfa‘uhum" (will not benefit them) indicates that their theological and practical state is the cause of their deprivation from the benefits of intercession. Thus, although the literal meaning of the verse places it among the verses negating intercession, implicitly and subtly, it affirms the principle of intercession itself. [2] 2. "And fear a Day when no soul will suffice for another soul at all, nor will intercession be accepted from it, nor will compensation be taken from it, nor will they be aided." [3] Scholars of Tafsir (exegesis) have stated that the negation of intercession in this verse is specific to the Jews; because they claimed that since they were descendants of prophets, their ancestors would assist them on the Day of Resurrection. Allah disappoints them of this false notion through this verse. Although the wording of the verse is general, its intent is to refute the incorrect belief of the Jews, not to absolutely negate intercession; because the principle of the intercession of the Prophet (SAW) is a well-known and undeniable fact for all Muslims, and the difference of opinion lies only in its quality and details. [4] 3. "It is Allah who created the heavens and the earth and whatever is between them in six days; then He established Himself above the Throne. You have not besides Him any protector or any intercessor. So will you not be reminded?" [5] 4. "Say: To Allah belongs [all] intercession. The earth and the heavens belong to Him. Then to Him you will be returned." [6] 5. "There is no intercessor except after His permission. That is Allah, your Lord, so worship Him. Will you not be reminded?" [7] 6. "For the wrongdoers there is no friend and no intercessor who would be obeyed." [8] The verses negating intercession by others besides Allah highlight two key points beautifully. First, what the polytheists considered as their deities and Gods possesses no power and will be incapable of any intercession on the Day of Resurrection. Second, polytheists, due to their disbelief and disobedience, will be deprived of the intercession of those whom Allah has permitted; for they have forfeited the worthiness and eligibility for it. [9] Part Two: Verses that Establish the Station of Intercession for Some Created Beings by Divine Permission and Will 1. "Allah – there is no deity except Him, the Ever-Living, the Sustainer of [all] existence. Neither drowsiness overtakes Him nor sleep. To Him belongs whatever is in the heavens and whatever is on the earth. Who is it that can intercede with Him except by His permission?..." [10] 2. "That Day, intercession will not benefit except for one to whom the Most Merciful has given permission and has accepted his word." [11] 3. "And there are many angels in the heavens, whose intercession will not avail at all except after Allah has permitted [it] for whom He wills and approves." [12] 4. "Those you invoke besides Allah do not possess [power over] intercession, except for those who testify to the truth and they know [it]." [13] 5. "They do not intercede except for one who is accepted, and they are from fear of Him apprehensive." [14] 6. "They do not have [power of] intercession except for he who has taken a promise with the Most Merciful." [15] This collection of verses clearly indicates that intercession only acquires meaning in the light of Divine permission and pleasure. No created being, not even Angels and those Awliya’, has independence in the face of Allah’s will, and their intercession is conditional upon His permission and pleasure. Thus, it becomes clear that what is attributed exclusively to Allah regarding intercession actually signifies that the True Owner of intercession is only Allah the Exalted, and no one can intercede except by His permission. Based on this, intercession is of two kinds: first, intercession that belongs directly to Allah, and second, intercession that Allah – by His permission and allowance – has delegated to some of Awliya’ in His divine presence. [16] Therefore, in understanding the topic of intercession, all related verses must be viewed together. A superficial approach without careful attention to all related verses leads to incomplete and deviant interpretations. Correct knowledge of it is only possible through a comprehensive, harmonious, and holistic view of all relevant verses; otherwise, the result will be an ignorant distortion of the true meaning of intercession. Conclusion: The Quran establishes that intercession belongs solely to Allah and is contingent upon His permission and pleasure. Verses of the Quran on the topic of intercession fall into two categories: 1. Verses of Negation: These declare that true intercession is exclusive to Allah and deem any intercession without His permission as void. 2. Verses of Affirmation: These establish the station of intercession for certain created beings, provided it is by Allah’s permission and will. This means that no one, not even the Prophets and Angels, possesses the power to intercede independently. Their intercession is strictly bound by Divine permission. Furthermore, intercession only benefits those who are theologically and practically worthy and who have earned Allah’s pleasure. [1] . Al-Muddaththir: 48 «فَمَا تَنْفَعُهُمْ شَفَاعَةُ الشَّافِعِينَ» [2] . Payam-e Quran (Message of the Quran), Naser Makarem Shirazi, Vol. 6, p. 385. [3] . Al-Baqarah: 48 «وَاتَّقُوا يَوْماً لاتَجْزى نَفْسٌ عَنْ نَفْسٍ شَيْئاً وَ لا يُقْبَلُ مِنْها شَفاعةٌ وَ لا يُؤْخَذُ مِنْها عَدْلٌ وَ لا هُمْ يُنْصَرُونَ‌» [4] . Majma‘ al-Bayan fi Tafsir al-Quran, Sheikh al-Tabarsi, Vol. 1, p. 201. [5] . As-Sajdah: 4 «‌اللَّهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَىٰ عَلَى الْعَرْشِ ۖ مَا لَكُمْ مِنْ دُونِهِ مِنْ وَلِيٍّ وَلَا شَفِيعٍ ۚ أَفَلَا تَتَذَكَّرُونَ» [6] . Az-Zumar: 44 «قُلْ لِلَّهِ الشَّفَاعَةُ جَمِيعًا لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ثُمَّ إِلَيْهِ تُرْجَعُونَ» [7] . Yunus: 3 «مَا مِنْ شَفِيعٍ إِلَّا مِنْ بَعْدِ إِذْنِهِ ۚ ذَٰلِكُمُ اللَّهُ رَبُّكُمْ فَاعْبُدُوهُ ۚ أَفَلَا تَذَكَّرُونَ» [8] . Al-Mu’min: 18 «ما لِلظَّالِمينَ مِنْ حَميمٍ وَ لا شَفيعٍ يُطاعُ» [9] . Al-Shafa‘ah Haqiqah Islamiyyah, Muhammad Hadi al-Asadi, p. 17. [10] . Al-Baqarah: 255 «للَّهُ لَا إِلَهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ ۚ لَا تَأْخُذُهُ سِنَةٌ وَلَا نَوْمٌ ۚ لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۗ مَنْ ذَا الَّذِي يَشْفَعُ عِنْدَهُ إِلَّا بِإِذْنِهِ» [11] . Ta-Ha: 109 «يَوْمَئِذٍ لَا تَنْفَعُ الشَّفَاعَةُ إِلَّا مَنْ أَذِنَ لَهُ الرَّحْمَنُ وَرَضِيَ لَهُ قَوْلًا» [12] . An-Najm: 26 «وَكَمْ مِنْ مَلَكٍ فِي السَّمَاوَاتِ لَا تُغْنِي شَفَاعَتُهُمْ شَيْئًا إِلَّا مِنْ بَعْدِ أَنْ يَأْذَنَ اللَّهُ لِمَنْ يَشَاءُ وَيَرْضَى» [13] . Az-Zukhruf: 86 «وَ لا يَمْلِكُ الذَّينَ يَدْعُونَ مِنْ دُونِهِ الشَّفاعَةَ الّا مَنْ شَهِدَ بِالحَقِّ وَ هُمْ يَعْلَمُونَ» [14] . Al-Anbiya: 28 «وَلَا يَشْفَعُونَ إِلَّا لِمَنِ ارْتَضَىٰ وَهُمْ مِنْ خَشْيَتِهِ مُشْفِقُونَ» [15] . Maryam: 87 «لايَمْلِكُونَ الشّفاعَةَ الّا مَنْ اتَّخَذَ عِنْدَ الرَّحْمنِ عَهْداً» [16] . Al-Shafa‘ah, Sheikh Ja’far Subhani, p. 21.

What is the Meaning of Legitimate and Illegitimate Intercession (Shafa'ah) in Islam? In the intellectual framework of Islam, "illegitimate intercession" refers to seeking mediation and asking for intercession from beings who possess no qualification, authority, or knowledge for this purpose. This belief stems from the theological deviations of the pre-Islamic era (Jahiliyyah), where polytheists regarded idols and fabricated deities as partners of Allah and viewed them as intermediaries for drawing closer to the Divine Presence.[1] The Quran explicitly refutes this belief with logical arguments, exposing its emptiness. When entering the Hereafter, Allah speaks to the polytheists and reveals the futility of their worldly intercessors: "Certainly you have come to Us alone, just as We created you the first time, and left behind whatever We had bestowed on you. We do not see your intercessors with you—those whom you claimed to be [Our] partners in [deciding] you[r] [fate]. Certainly all links between you have been cut, and what you used to claim has forsaken you!" [2] This verse indicates that on the Day of Judgment, none of the worldly intercessors (idols) will be with humans, and they are completely ineffective and lost. The Quran states clearly: "They worship besides Allah that which neither causes them any harm, nor brings them any benefit, and they say, ‘These are our intercessors with Allah.’ Say, ‘Will you inform Allah about something He does not know in the heavens or on the earth?’ Immaculate is He and exalted above [having] any partners that they ascribe [to Him]!" [3] In Surah Ar-Rum, Allah says: "None of those whom they ascribed as partners [to Allah] will intercede for them, and they will disavow their partners." [4] This verse shows that on the Day of Resurrection, even the idolaters themselves will realize the falsehood of their idols' intercession and deny them. In Surah Az-Zumar, Allah approaches this matter with a rational argument: "Have they taken intercessors besides Allah? Say, ‘What! Even though they do not control anything, and cannot reason?!" [5] This argument shows that intercession requires "authority," "knowledge," and "awareness" attributes that idols lack. Therefore, asking for intercession from them is a futile and illogical act. In Surah Ya-Sin, Allah states conditionally: "Shall I take gods besides Him? If the All-beneficent desired to cause me any distress, their intercession will not avail me in any way, nor will they rescue me." [6] This verse clearly indicates that the intercession of idols has no effect against the will of Allah, and their power is null in the face of divine decree. The Quran, by firmly rejecting pre-Islamic beliefs, invalidates any equating of the "Hereafter system" with the "worldly system." It does not negate intercession entirely but establishes it for the righteous Servants of Allah (Awliya’) within a specific framework and with special divine criteria. Based on this, the verses denying intercession were revealed in response to the vain beliefs of polytheists, who claimed that the system of the two worlds is one and that sacrifices, charities, humility, and tears before idols lead to their intercession. They harbored the illusion that Allah had delegated matters to them and made them independent in action and forbearance. This type of intercession, based on polytheism and the creature's claim of independence from the Creator, is the very "forbidden and illegitimate intercession." [7] In contrast, "legitimate intercession" is the type of intercession endorsed by the clear religion of Islam, as stated in the Quran: "Intercession will not avail that day except from him whom the All-beneficent allows and approves of his word." [8] "How many an angel there is in the heavens whose intercession is of not any avail, except after Allah permits whomever He wishes and approves of!" [9] The instances of such intercession have been explained in traditions and religious teachings; for example, the Prophet (SAW) says: "On the Day of Resurrection, I, Ali, and my Ahl al-Bayt will intercede, and our intercession will be accepted by Allah." [10] Also, in another tradition, Imam Ali (AS) says: "The prophets, scholars, and martyrs are those who intercede." [11] Conclusion: In Islam, intercession is divided into two categories: "illegitimate" intercession, which is based on polytheism and the illusion of the independence of idols, and which the Quran rejects it; and "legitimate" intercession, which is contingent upon divine permission and the merit of righteous Servants of Allah (Awliya’). Thus, Islam does not negate intercession entirely, but rather distinguishes between polytheistic intercession and monotheistic intercession based on Allah’s permission. [1] . Al-Shafa'ah fi al-Kitab wa al-Sunnah, Al-Suhayni, Sheikh Ja'far, p. 16. [2] . Al-An'am: 94 «وَلَقَدْ جِئْتُمُونَا فُرَادَىٰ كَمَا خَلَقْنَاكُمْ أَوَّلَ مَرَّةٍ وَتَرَكْتُمْ مَا خَوَّلْنَاكُمْ وَرَاءَ ظُهُورِكُمْ ۖ وَمَا نَرَىٰ مَعَكُمْ شُفَعَاءَكُمُ الَّذِينَ زَعَمْتُمْ أَنَّهُمْ فِيكُمْ شُرَكَاءُ ۚ لَقَدْ تَقَطَّعَ بَيْنَكُمْ وَضَلَّ عَنْكُمْ مَا كُنْتُمْ تَزْعُمُونَ» [3] . Yunus: 18 «وَيَعْبُدُونَ مِنْ دُونِ اللَّهِ مَا لَا يَضُرُّهُمْ وَلَا يَنْفَعُهُمْ وَيَقُولُونَ هَٰؤُلَاءِ شُفَعَاؤُنَا عِنْدَ اللَّهِ ۚ قُلْ أَتُنَبِّئُونَ اللَّهَ بِمَا لَا يَعْلَمُ فِي السَّمَاوَاتِ وَلَا فِي الْأَرْضِ ۚ سُبْحَانَهُ وَتَعَالَىٰ عَمَّا يُشْرِكُونَ» [4] . Ar-Rum: 13 «وَلَمْ يَكُنْ لَهُمْ مِنْ شُرَكَائِهِمْ شُفَعَاءُ وَكَانُوا بِشُرَكَائِهِمْ كَافِرِينَ» [5] . Az-Zumar: 43 «أَمِ اتَّخَذُوا مِنْ دُونِ اللَّهِ شُفَعَاءَ ۚ قُلْ أَوَلَوْ كَانُوا لَا يَمْلِكُونَ شَيْئًا وَلَا يَعْقِلُونَ» [6] . Ya-Sin: 23 «أَأَتَّخِذُ مِنْ دُونِهِ آلِهَةً إِنْ يُرِدْنِ الرَّحْمَٰنُ بِضُرٍّ لَا تُغْنِ عَنِّي شَفَاعَتُهُمْ شَيْئًا وَلَا يُنْقِذُونِ» [7] . Al-Shafa'ah fi al-Kitab wa al-Sunnah, Al-Suhayni, Sheikh Ja'far, p. 17. [8] . Ta-Ha: 109 «يَوْمَئِذٍ لَا تَنْفَعُ الشَّفَاعَةُ إِلَّا مَنْ أَذِنَ لَهُ الرَّحْمَنُ وَرَضِيَ لَهُ قَوْلًا» [9] . An-Najm: 26 «وَكَمْ مِنْ مَلَكٍ فِي السَّمَاوَاتِ لَا تُغْنِي شَفَاعَتُهُمْ شَيْئًا إِلَّا مِنْ بَعْدِ أَنْ يَأْذَنَ اللَّهُ لِمَنْ يَشَاءُ وَيَرْضَى» [10] . Bihar al-Anwar, Allamah al-Majlisi, Vol. 8, p. 43. [11] . Al-Khisal, Sheikh al-Saduq, Vol. 1, p. 156.

What is Intercession? Understanding the true meaning of intercession is a crucial and decisive issue for those who believe in Allah and the Hereafter, and who view obedience to the laws of Sharia as the sole path to eternal happiness and safety from dangers.[1] Linguistically, the word Shafa'at is derived from Shaf' (pair/double), which is the opposite of Witr (odd/single).[2] The term Shafi' (intercessor) refers to one who seeks something on behalf of another; the needy party then requests this intercession to achieve their desired goal.[3] Ibn Athir states regarding this concept: The intercessor is one who attaches themselves to another, pairing the solitary individual.[4] Raghib Isfahani defines intercession as the attachment and connection of one person to another, with the intent to assist them and request their help. It is primarily used when a superior or more honorable person attaches themselves to someone of a lower rank. This is the meaning of intercession on the Day of Resurrection. [5] Ibn Taymiyyah, a strict Hanbali scholar favored by the Wahhabi movement, explains the meaning of intercession as follows: Intercession means assisting the petitioner so that the assistant becomes their counterpart, after they were previously solitary.[6] Fakhr Razi, in his commentary, states regarding the concept of intercession: Intercession is when one begs forgiveness for another and seeks to remove their needs. Its root is Shaf' (pair), and its opposite is Witr (single). It seems that the needy person is solitary and in need, while the intercessor becomes their pair. [7] Some later scholars have also said that it is a request for forgiveness of sin, or a request by the intercessor to the one with whom intercession is made (Allah) to do something for the benefit of the beneficiary (the one for whom intercession is made).Thus, the intercession of the Prophet (SAW) or others is essentially a petition from them to the Almighty Allah for the forgiveness of sins or the fulfillment of others' needs. Therefore, intercession is a type of supplication and hope in Divine grace. [8] In the culture of the Quran, intercession is defined as mediating between Allah and His creation to convey good or ward off evil. [9] Allamah Tabataba'i, in explaining the concept of intercession, says: Intercession is derived from the root Shaf' (pair) in opposition to Witr (single). The reality of intercession is that a needy person connects their insufficient force, which alone is not enough to reach the goal, with the force of the intercessor, thereby doubling their ability to achieve the objective. Had they relied solely on their own force, due to its deficiency and weakness, they would not have reached the goal. [10] Some have divided intercession into two different concepts: A) Intercession in the Popular Sense: In the common understanding among people, the intercessor is someone who, relying on their position, personality, or influence, changes the view of the holder of power regarding the punishment of subordinates. Such an understanding of intercession has no place in religious knowledge and is inconsistent with divine principles. B) Intercession in its True and Constructive Meaning: In the correct and religious meaning, the core of intercession lies in the inner transformation and metamorphosis of the person for whom intercession is made. That is, the sinner creates conditions to emerge from an undesirable state deserving of punishment and, by connecting with the intercessor, enters a path where they become eligible for Divine forgiveness.[11] This type of intercession is, in reality, a lofty school of upbringing, reform, awakening, and human awareness.[12] Conclusion In light of the above, we can conclude that intercession in Islam is intercession for the forgiveness of sins or the elevation of the ranks of believers in the Hereafter; however, not in the sense of violating divine laws, but in the sense of providing the necessary internal and spiritual conditions in the beneficiary to benefit from Allah’s mercy. Imam Ali (AS) says: The intercessor is like wings for the needy person, with whose help they fly and attain their destination. [13] [1] . Ma'ad in the Quran, Amini, Ibrahim, p. 155. [2] . Lisan al-Arab, Ibn Manzur, Vol. 8, p. 183. [3] . Ibid, p. 184. [4] . Al-Nihaya fi Gharib al-Hadith wa al-Athar, Ibn al-Athir, Abu al-Sa'adat, Vol. 2, p. 485. [5] . Al-Mufradat fi Gharib al-Quran, Raghib al-Isfahani, p. 457. [6] . Al-Siyasa al-Shar'iya fi Islah al-Ra'i wa al-Ra'iyya, Ibn Taymiyyah, p. 53. [7] . Tafsir al-Razi = Mafatih al-Ghayb or Al-Tafsir al-Kabir, Razi, Fakhr al-Din, Vol. 3, p. 495. [8] . Al-Shafa'at Haqiqa Islamiyya, Al-Asadi, Muhammad Hadi, p. 9. [9] . Quranic and Narrative Evidence in Response to the Exaggeration Doubt, Ahassani, Ameneh, p. 55. [10] . Al-Mizan fi Tafsir al-Quran, Allamah al-Tabataba'i, Vol. 1, p. 157. [11] . Sharh wa Tafsir Lughat al-Quran based on Tafsir, Jafar, Shariatmadari, Vol. 2, p. 505. [12] . Anwar al-Hidayah, Makarem Shirazi, Naser, p. 247. [13] . Nahj al-Balagha, Sayyid al-Sharif al-Radi, Wisdom 63, p. 479.

What is the Meaning of ‘Ilm al-Ghayb (Knowledge of the Unseen) and ‘Ilm al-Kitab (Knowledge of the Book), and What is the Relationship Between Them? Regarding the concept and meaning of ‘Ilm al-Ghayb, it should be noted that Ghayb (the unseen) is the opposite of Shahada (the obvious). From the usage of the term, the criterion of ‘Ghayb’ is the limitations of human senses. What is intended by ‘Ghayb’ are those hidden matters that fall outside the scope of human sensory tools.[1] Its instances can be categorized as follows: 1. Entities that are beyond the horizon of human perception and never fall within its scope, such as angels and their modes of operation, etc. 2. Scientific discoveries by humans, such as the laws governing the universe and entities that have remained beyond human perception for centuries. 3. Unseen events that occurred in the past or will occur in the future. [2] Awareness of these categories constitutes ‘Ilm al-Ghayb. It must be stated that the true owner of such knowledge is Allah, as He is the one for whom the hidden and the present, the concealed and the manifest, hold no distinction. The Quran states in this regard: "He is Allah—there is no Allah except Him—Knower of the sensible and the Unseen, He is the All-beneficent, the All-merciful." [3] This distinction between the hidden and the manifest becomes meaningful only for the servants of Allah. This has led to differing views on the meaning of ‘Ilm al-Ghayb. For instance, certain groups believed that ‘Ilm al-Ghayb is exclusive to Allah. Consequently, in some cases, even the wives of the Prophet were not permitted to receive news of the unseen from him. [4] It appears that this viewpoint was dominant during the time of the Imams (AS). [5] Attributing Ghayb exclusively to Allah in an absolute sense is a pre-Islamic (Jahili) belief. People held the fundamental belief that humans cannot have any connection with the unseen or the supernatural. Therefore, if Allah sends a messenger, that messenger must be an angel. [6] The Quran refutes these claims by affirming that prophets are human beings[7] and by considering them connected to the unseen and knowledgeable of it. [8] Nevertheless, this idea persisted among people during the era of the Imams (AS); thus, when the Ahl al-Bayt (AS) narrated matters of the unseen, they were accused of practicing sorcery. [9] The Ahl al-Bayt (AS), in order to affirm for themselves a certain aspect of the ‘Ilm al-Ghayb which the Qur’an has established for them, and at the same time to avoid contradicting the common understanding of people (who regarded ‘Ilm al-Ghayb as belonging exclusively to Allah), affirmed ‘Ilm al-Ghayb for themselves in one sense and denied it in another. With this clarification, it can be said that ‘Ilm al-Ghayb is of two types: That which Allah has reserved exclusively for Himself and has granted to no one else, [10] and that which Allah has graciously bestowed upon the Prophet and, through him, upon his successors (Awṣiyāʾ). [11] It is important to note that ‘Ilm al-Ghayb in an independent and intrinsic sense is exclusive to Allah and is not attributed to any other being. [12] Now, given the understanding of ‘Ilm al-Ghayb established above, it can be said that ‘Ilm al-Kitab (which is established for the Imams in traditions) is also a part of this ‘Ilm al-Ghayb that Allah has not reserved exclusively for Himself, but has graciously bestowed upon the Prophet and his successors. To better understand the meaning and concept of ‘Ilm al-Kitab, it should be noted that the word Kitab in Arabic lexicon means "to join" or "to connect," and it is also used for joining words, writing, and putting things into verse or script.[13] Ibn Manzoor considers Kitab a term for the collection of whatever has been written and recorded. [14] This word appears in the Quran with various meanings, including: 1. Any written document, [15] 2. A written contract, [16] 3. Divine decree, [17] 4. Divine destiny and fate, [18] 5. The Book of Deeds, [19] 6. Heavenly scriptures, [20] 7. The Book of Events (Al-Lawh Al-Mahfuz). [21] The interpretation of ‘Ilm al-Kitab, which appears twice in the Quran, first refers to Asif ibn Barkhiya’s power to bring the throne of the Queen of Sheba, a feat he accomplished through a portion of ‘Ilm al-Kitab. [22] The second instance refers to someone who possesses ‘Ilm al-Kitab and is introduced as a witness to the prophethood of the Prophet. [23] Imam Kadhim (AS) stated: "I swear by Allah, by His Greatest Name—the very Name that Asif relied upon." [24] Based on this, among the sciences contained in ‘Ilm al-Kitab that Asif had access to is knowledge of the Divine Greatest Name. It should be noted that ‘Ilm al-Kitab is ‘Ilm al-Ladunni (divinely inspired knowledge) and non-acquired. [25] On this basis, Asif considered it a favor from Allah. [26] Furthermore, ‘Ilm al-Kitab is knowledge of the reality of the Holy Quran, which necessitates knowledge of the reality of all heavenly books. [27] Therefore, in numerous traditions from the Ahl al-Bayt (AS), the possessor of ‘Ilm al-Kitab is described as one who knows[28] the outward and inward meanings of the Quran, [29] and the other heavenly books. [30] Now, given the explanation of ‘Ilm al-Kitab in the Quran, especially in light of the story of Asif, it becomes clear that because humans are material and bound by limitations, they cannot attain such knowledge through material means. This knowledge is hidden from them and must be graciously bestowed by Allah. Thus, Ali ibn Abi Talib (AS) and his successors (AS) are aware of everything that has happened and everything that will happen, [31] and extraordinary events occur through them because they possess the entirety of ‘Ilm al-Kitab. Conclusion ‘Ilm al-Ghayb means awareness of the hidden. The concept of the "hidden" applies specifically to human beings; therefore, anything that humans cannot access through material causes is considered Ghayb (unseen). ‘Ilm al-Kitab, based on the story of Asif ibn Barkhiya, is a part of this knowledge of the unseen. One of the sciences contained within it is the Greatest Name of Allah, through which Asif transported the throne of Bilqis (the Queen of Sheba). According to traditions from the Ahl al-Bayt (AS), all of this ‘Ilm al-Kitab is with them, and ‘Ilm al-Kitab is a portion of the knowledge of the unseen that is not exclusive to Allah. [1] . ‘Ilm al-Ghayb (Third Knowledge), Subhani, Sheikh Ja’far, p. 24. [2] . Ibid., pp. 28-32. [3] . Al-Hashr:22 «هُوَ اللَّهُ الَّذِي لَا إِلَٰهَ إِلَّا هُوَ عَالِمُ الْغَيْبِ وَالشَّهَادَةِ ۖ هُوَ الرَّحْمَٰنُ الرَّحِيمُ» [4] . Al-Tabaqat al-Kubra, Ibn Sa’d, Vol. 8, p. 150. [5] . Nahj al-Balagha, Sermon: 128, p. 120 / Al-Kha’irij wa al-Jara’ih, Al-Ra’uni, Qutb al-Din, Vol. 1, p. 343. [6] . Al-Mu’minun:24 «فَقَالَ الْمَلَأُ الَّذِينَ كَفَرُوا مِنْ قَوْمِهِ مَا هَٰذَا إِلَّا بَشَرٌ مِثْلُكُمْ يُرِيدُ أَنْ يَتَفَضَّلَ عَلَيْكُمْ وَلَوْ شَاءَ اللَّهُ لَأَنْزَلَ مَلَائِكَةً مَا سَمِعْنَا بِهَٰذَا فِي آبَائِنَا الْأَوَّلِينَ» [7] . Al-Anbiya:7 «وَمَا أَرْسَلْنَا قَبْلَكَ إِلَّا رِجَالًا نُوحِي إِلَيْهِمْ ۖ فَاسْأَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لَا تَعْلَمُونَ» / Al-Kahf:110 «قُلْ إِنَّمَا أَنَا بَشَرٌ مِثْلُكُمْ يُوحَىٰ إِلَيَّ..» [8] . Al-Jinn:26-27 «عَالِمُ الْغَيْبِ فَلَا يُظْهِرُ عَلَىٰ غَيْبِهِ أَحَدًا إِلَّا مَنِ ارْتَضَىٰ مِنْ رَسُولٍ» [9] . Bihar al-Anwar, Allamah Al-Majlisi, Vol. 47, p. 172. [10] . Al-Kafi, Sheikh Al-Kulayni, Vol. 1, p. 230. [11] . Al-Jinn:26-27 «عَالِمُ الْغَيْبِ فَلَا يُظْهِرُ عَلَىٰ غَيْبِهِ أَحَدًا إِلَّا مَنِ ارْتَضَىٰ مِنْ رَسُولٍ» / Al-Kafi, Sheikh Al-Kulayni, Vol. 1, p. 223. [12] . Al-Mizan fi Tafsir al-Quran, Allamah Al-Tabatabai, Vol. 20, p. 55. [13] . Al-Mufradat fi Gharib al-Quran, Al-Raghib al-Isfahani, Vol. 1, p. 423. [14] . Lisan al-Arab, Ibn Manzoor, Vol. 1, p. 698. [15] . An-Naml:29 «قَالَتْ يَا أَيُّهَا الْمَلَأُ إِنِّي أُلْقِيَ إِلَيَّ كِتَابٌ كَرِيمٌ» [16] . An-Nur:33 «وَالَّذِينَ يَبْتَغُونَ الْكِتَابَ مِمَّا مَلَكَتْ أَيْمَانُكُمْ» [17] . An-Nisa:24 «كِتَابَ اللَّهِ عَلَيْكُمْ» [18] . Al-A’raf:37 «أُولَٰئِكَ يَنَالُهُمْ نَصِيبُهُمْ مِنَ الْكِتَابِ» [19] . Al-Isra:13-14 «وَنُخْرِجُ لَهُ يَوْمَ الْقِيَامَةِ كِتَابًا يَلْقَاهُ مَنْشُورًا * اقْرَأْ كِتَابَكَ كَفَىٰ بِنَفْسِكَ الْيَوْمَ عَلَيْكَ حَسِيبًا» [20] . Al-Baqarah:213 «فَبَعَثَ اللَّهُ النَّبِيِّينَ مُبَشِّرِينَ وَمُنْذِرِينَ وَأَنْزَلَ مَعَهُمُ الْكِتَابَ بِالْحَقِّ لِيَحْكُمَ بَيْنَ النَّاسِ» [21] . Al-An’am:59 «وَلَا رَطْبٍ وَلَا يَابِسٍ إِلَّا فِي كِتَابٍ مُبِينٍ» [22] . An-Naml:40 «قَالَ الَّذِي عِنْدَهُ عِلْمٌ مِنَ الْكِتَابِ أَنَا آتِيكَ بِهِ قَبْلَ أَنْ يَرْتَدَّ إِلَيْكَ طَرْفُكَ» [23] . Ar-Ra’d:43 «قُلْ كَفَىٰ بِاللَّهِ شَهِيدًا بَيْنِي وَبَيْنَكُمْ وَمَنْ عِنْدَهُ عِلْمُ الْكِتَابِ» [24] . ‘Uyun Akhbar al-Rida, Sheikh Al-Saduq, Vol. 2, p. 95. [25] . Sharh Al-Kafi, Al-Mazandarani, Mulla Salih, Vol. 2, p. 364. [26] . An-Naml:40 «قَالَ هَٰذَا مِنْ فَضْلِ رَبِّي لِيَبْلُوَنِي أَأَشْكُرُ أَمْ أَكْفُرُ» [27] . Mir’at al-‘Uqul, Allamah Al-Majlisi, Vol. 3, p. 34. [28] . Al-Kafi, Sheikh Al-Kulayni, Vol. 1, p. 257. [29] . Sharh Al-Kafi, Al-Mazandarani, Mulla Salih, Vol. 5, p. 362. [30] . Mir’at al-‘Uqul, Allamah Al-Majlisi, Vol. 3, p. 24. [31] . Al-Kafi, Sheikh Al-Kulayni, Vol. 1, p. 260.

What is the Quranic and Narrational Perspective on the Residence of Imam Mahdi (AJTF)? In authoritative Shia sources, no specific and fixed location is determined for the residence of Imam Mahdi (AJTF). The Quran emphasizes only the necessity of the existence of a "guide" in every era; as it states in Surah Ar-Ra’d: "You are only a warner, and for every person is a guide".[1] Based on authentic narrations, this "guide" is the living Imam of each era. [2] This refers to the very existence of the Imam and makes no reference to the place of residence of this divine proof. Authentic narrations also do not point precisely to his place of residence. [3] Below, we refer to some of these narrations concerning the location of the presence and residence of Imam Mahdi (AJTF): 1. The Imam’s Presence on Mount Ridwa [4] Abdal-A’la said: "We were traveling with Imam Sadiq (AS). When we arrived Rawha, the Imam looked at a mountain overlooking that place and said: 'This mountain is called Ridwa, and it will be the refuge of Imam Mahdi (AJTF).'"[5] 2. The Imam’s Presence on Mount Dhi Tuwa [6] Imam Baqir (AS) said: "Our Qaim (the Awaited) awaits the uprising with 313 of his companions in 'Dhi Tuwa', until such time that the Imam leans on the Black Stone and raises the flag of uprising." [7] The mention of these two locations in Dua al-Nudba is for this reason, [8] as they are mentioned in the narrations. 3. The Imam Moves Among People but Remains Unrecognized Imam Sadiq (AS) said: "The Master of the Command walks in their markets and treads upon their carpets, while they do not recognize him." [9] 4. The Imam’s Presence During the Hajj Season Imam Sadiq (AS) said: "The Master of this Command attends the Hajj season, sees the people, and they do not see him." [10] 5. Allah Conceals His Place of Residence Imam Sadiq (AS) said: “The servants are closest to Allah, and He is most pleased with them, when they lose sight of Allah’s Proof (Imam Mahdi) — when He is hidden from them and they do not know where He is.” [10] [11] These narrations indirectly indicate that Imam (AJTF) does not have a fixed and accessible location. Mentioning these two places in Dua al-Nudba does not contradict the Imam’s presence in other locations. The Story of Living on the Isle of Khadra The story of the "Isle of Khadra," which is sometimes introduced as the place of residence of the Imam, is considered unreliable by great Shia Hadith scholars. Allamah Majlisi considered this story unreliable when narrating it in Bihar al-Anwar.[12] Therefore, there is no reliable narrational evidence for the existence of such an island or attributing it to Imam Mahdi (AJTF). Furthermore, authentic narrations state that the reason for the concealment of the Imam’s residence is "the preservation of the life of the Divine Proof and divine wisdom during the Occultation," as Imam Sadiq (AS) said: "The master of this affair must go into occultation, and during his occultation he must live in seclusion."[13] Conclusion: From the perspective of the Quran and authentic narrations, the residence of Imam Mahdi (AJTF) is not only unspecified but is also hidden by divine wisdom. Authentic narrations indicate only his unknown presence among people and his occasional presence in holy sites. No reliable document supports the existence of an island named "Isle of Khadra," and this story holds no credibility among Shia researchers. [1] . Ar-Ra’d: 7 «إِنَّما أَنتَ مُنذِرٌ وَلِکُلِّ قَومٍ هادٍ» [2] . Al-Kafi, Sheikh Al-Kulayni, Vol. 1, p. 191. [3] . Al-Ghayba by Al-Nu’mani, Al-Nu’mani, Muhammad ibn Ibrahim, p. 170. [4] . "Ridwa" is the name of a mountain seven farsakhs away from Medina, near the city of Yanbu. This mountain is mentioned in narrations as one of the refuges of the Imam (AJTF). [5] . Al-Ghayba, Sheikh Al-Tusi, p. 163. [6] . "Dhi Tuwa" is the name of a mountain near Mecca. This mountain is also mentioned in narrations as one of the refuges of Imam Mahdi (AJTF). [7] . Bihar al-Anwar, Allamah Al-Majlisi, Vol. 52, p. 306. [8] . al-Mazār, Muḥammad b. al-Mashhadī, p.581. «لَیتَ شِعْرِی أَینَ اسْتَقَرَّتْ بِک النَّوَی بَلْ أیُّ أَرْضٍ تُقِلُّک أَوْ ثَرَی، أَ بِرَضْوَی أَوْ غَیرِهَا أَمْ ذِی طُوًی» [9] . Al-Kafi, Sheikh Al-Kulayni, Vol. 1, p. 337. «أَنْ يَمْشِيَ فِي أَسْوَاقِهِمْ وَ يَطَأَ بُسُطَهُمْ» [10] . Kamal al-Din wa Tamam al-Ni’mah, Sheikh Al-Saduq, Vol. 2, p. 440. «يَفْقِدُ النَّاسُ إِمَامَهُمْ فَيَشْهَدُ الْمَوْسِمَ فَيَرَاهُمْ وَ لَا يَرَوْنَهُ» / Al-Kafi, Sheikh Al-Kulayni, Vol. 1, p. 338. [11] . Al-Ghayba, Sheikh Al-Tusi, p. 457. «إِذَا افْتَقَدُوا حُجَّةَ اللَّهِ فَلَمْ يَظْهَرْ لَهُمْ وَ لَمْ يَعْلَمُوا بِمَكَانِهِ» [12] . Bihar al-Anwar, Allamah Al-Majlisi, Vol. 52, p. 159. [13] . Al-Kafi, Sheikh Al-Kulayni, Vol. 1, p. 340 / Al-Ghayba, Sheikh Al-Tusi, p. 337 / Kamal al-Din wa Tamam al-Ni’mah, Sheikh Al-Saduq, Vol. 2, p. 360.

Who Can Be Invoked for Istighathah (Seeking Help)? What Are the Criteria for Determining This? Istighathah etymologically means seeking aid and assistance[1] and in technical terminology, it refers to requesting help from another.[2] What distinguishes istighathah from concepts such as tawassul is its restriction to times of intensity, hardship, and distress.[3] The Holy Quran has also used this meaning in several instances, including in Surah Al-Anfal, which states: "When you sought help from your Lord, so He answered you"[4] and in Surah Al-Qasas, where a man from the Children of Israel asked Moses (AS) for help against his enemy.[5] Accordingly, a more precise definition of istighathah states: "Requesting help during times of sorrow, grief, pain, and distress."[6] From a jurisprudential standpoint, istighathah has been deemed obligatory in certain cases, such as when the preservation of life, wealth, or honor depends upon it. [7] Two conditions have been stated as the criteria and standards for it: 1. The actual ability of the individual to help; therefore, it can be seen that in the classifications of istighathah, attention has been given to this matter (the person's ability to perform miracles or extraordinary acts).[8] 2. The absence of any Islamic legal prohibition against such a request, just as istighathah to idols has been deemed haram and polytheistic, because the polytheists considered them to have absolute dominion and full agency in the created world.[9] Therefore, if a person lacks the ability to do something, requesting help from him goes against wisdom; just as God states in the Quran that He does not impose upon any person what they do not have the ability to do.[10] Another criterion is the absence of Islamic legal prohibition; for example, istighathah from someone other than God is polytheism and prohibited if it is accompanied by the belief in that person's independent ownership of divine affairs.[11] It is this same criterion of Islamic legal prohibition that has given rise to differing viewpoints. Some believe that invoking the dead, istighathah to them, or making vows and sacrifices for them with the intention of drawing near to God—without divine permission—is an example of polytheism.[12] It has also been said that requesting help from the dead or the living in matters that only God is capable of accomplishing—such as healing or relieving distress—is not permissible and is an example of the greater polytheism (shirk akbar). [13] In contrast, Shia Muslims and many Sunnis believe that istighathah to someone other than God occurs in two forms: 1) From a living person; 2) From someone who has apparently left this world, but whose spirit is alive. Neither of these two is intrinsically polytheistic.[14] This is because there are numerous narrations about istighathah to the Holy Prophet (SAW), both during his lifetime and after his passing. [15] Considering the totality of the above, istighathah can be directed to someone who both has the ability to help and whose request for help is not accompanied by an Islamic legal prohibition. Based on the narrations, the Ahl al-Bayt (AS), who are described as knowing "the complete knowledge of the Book,"[16] possess extraordinary power; such that awareness of a portion of that knowledge—such as what appears in the story of Asif ibn Barkhiya[17]—provides the ability to accomplish extraordinary feats. Hence, their ability to help is established. Moreover, since obedience to the Ahl al-Bayt (AS) has been presented as equivalent to obedience to the Quran,[18] and they themselves have commanded seeking help and istighathah,[19] there is no Islamic legal prohibition against this practice. Therefore, one of the valid cases of istighathah is seeking istighathah from the Ahl al-Bayt (AS). However, the question arises: Can one, in difficult matters and problems that material means are incapable of solving, request help from anyone, such as a righteous scholar, a mujtahid (jurist), or even an elderly person? The answer is that the general principle of requesting help from others during distress, except in cases where Sharia has prohibited it (such as turning to sorcerers),[20] has no objection. However, if the person being invoked for istighathah lacks the ability to accomplish that task, this act would be futile and useless, and in Islamic culture, futile acts are considered blameworthy or at least disliked. [21] In conclusion, the primary criteria in istighathah are both the individual's actual ability to help and the absence of any Islamic legal prohibition. Based on these criteria, valid and invalid instances of istighathah can be distinguished. [1] . Mu'jam al-Mustalahat wa al-Alfaz al-Fiqhiyyah (Dictionary of Jurisprudential Terms), Abdul-Mon'em, Mahmoud Abdul-Rahman, vol. 1, p. 150. [2] . Al-Mufradat fi Gharib al-Quran (The Detailed Explanation of Quranic Uncommon Words), Al-Raghib al-Isfahani, vol. 1, p. 617. [3] . Mu'jam al-Mustalahat wa al-Alfaz al-Fiqhiyyah (Dictionary of Jurisprudential Terms), Abdul-Mon'em, Mahmoud Abdul-Rahman, vol. 1, p. 150. [4] . Al-Anfal:9 «إِذْ تَسْتَغِيثُونَ رَبَّكُمْ فَاسْتَجَابَ لَكُمْ أَنِّي مُمِدُّكُمْ بِأَلْفٍ مِنَ الْمَلَائِكَةِ مُرْدِفِينَ» [5] . Al-Qasas:15 «فَاسْتَغَاثَهُ الَّذِي مِنْ شِيعَتِهِ عَلَى الَّذِي مِنْ عَدُوِّهِ» [6] . Istighathah wa Jaygahe Shar'iyyah aan (Istighathah and Its Islamic Legal Status), Qaderi, Mohammad-Tahir, p. 21. [7] . Farhang-e Feqh Motabeegh Mazhabe Ahl al-Bayt (Encyclopedia of Jurisprudence According to the Ja'fari School), Hashemi Shahroodi, Mahmoud, vol. 1, p. 438. [8] . Al-Tawassul aw al-Istighathah bi al-Arwah al-Muqaddasah (Tawassul or Istighathah with Holy Souls), Sobhani Tabrizi, Ja'far, p. 22. [9] . Manshur-e Javid (Everlasting Decrees), Sobhani, Sheikh Ja'far, vol. 8, p. 361. [10] . Al-Baqarah:286 «لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا» [11] . Manshur-e Javid (Everlasting Decrees), Sobhani, Sheikh Ja'far, vol. 1, p. 552. [12] . Tawhid-e Ibadi az Didgah-e Shia va Wahhabiyyat (Monotheistic Worship from the Perspective of Shia and Wahhabism), Nikuei Samani, Mehdi, p. 65. [13] . Ibid. p.69. [14] . Tawhid (Monotheism), compiled by a group of authors, p. 12. [15] . Sahihe Sharh al-Aqeedah al-Tahawiyyah, Saqqaf, Hassan ibn Ali, p. 725. [16] . Al-Kafi, Sheikh al-Kulayni, vol. 1, p. 257. [17] . Al-Naml:40 «قَالَ الَّذِي عِنْدَهُ عِلْمٌ مِنَ الْكِتَابِ أَنَا آتِيكَ بِهِ قَبْلَ أَنْ يَرْتَدَّ إِلَيْكَ طَرْفُكَ» [18] . Al-Kafi, Sheikh al-Kulayni, vol. 1, p. 287. [19] . Bihar al-Anwar, Allamah al-Majlisi, vol. 50, p. 267 / Al-Burhan fi Tafsir al-Quran, Bahrani, Seyyed Hashim, vol. 2, p. 617. [20] . Bihar al-Anwar, Allamah al-Majlisi, vol. 59, p. 300. [21] . Bihar al-Anwar, Allamah al-Majlisi, vol. 21, p. 74 / Mizan al-Hikmah, Muhammad al-Riyahi al-Shahri, Sheikh Mohammad, vol. 10, p. 283.

Why is Imam Ali (AS) called "Abu Turab"? In Arabic and Islamic culture, a Kunyah (such as Abu al-Hassan or Abu Turab) is an honorific name that follows a person’s primary name. It typically begins with the word "Abu" (father) or "Umm" (mother) and usually refers to a child or a specific attribute of that individual.[1] The title "Abu Turab," which means "Father of Dust" or "One associated with the soil," is one of the most famous agnomens attributed to Amir al-Mu'minin, Imam Ali ibn Abi Talib (AS). [2] This title held a special place in his heart; narrations state that he loved this Kunyah dearly because it was granted to him by the Holy Prophet (SAW). [3] Examining the reasons for this naming requires a return to Hadith and exegetical sources. The Roots of the Naming: Narrations and Interpretations The naming of Imam Ali (AS) as "Abu Turab" is discussed from two primary perspectives in Islamic sources: 1. The Historical Narration (Relating to sleeping on the ground) One of the most famous narrations considered the historical root of this title dates back to an event during the lifetime of the Holy Prophet (SAW). According to this report, while the Prophet (SAW) and his companions were at a place called "Ashirah," the Prophet found Imam Ali (AS) and Ammar bin Yasir sleeping on the ground, covered in a layer of dust. The Prophet (SAW) woke them kindly and addressed Imam Ali (AS) saying: "O Abu Turab, rise!". [4] This direct and affectionate address from the Prophet (SAW) is cited as the moment this Kunyah was bestowed. 2. Theological and Spiritual Interpretation (Relating to Divine Station) In addition to the historical narration, deeper interpretations have also been offered about this title, which carry theological and spiritual meaning and indicate the lofty rank of Imam Ali (AS) before Allah. Imam Hasan (AS), in response to a question about this title, said: “Allah takes pride in one who performs an act like yours, and the patches of earth shall bear witness to it.” Imam Ali (AS) would place his cheeks upon the earth so that the ground would testify to his prostration on the Day of Resurrection. [5] Abdullah ibn Abbas also explains this kunya by saying: because Ali (AS) is the master of the earth and Allah’s proof over its inhabitants after the Prophet (SAW), and through his existence the earth remains. The Prophet (SAW) said that on the Day of Resurrection, when the disbelievers witness the honor and reward given to the Shia of Ali (AS), they will wish that they were dust — “وَيَقُولُ الْكَافِرُ يَا لَيْتَنِي كُنْتُ تُرَابًا” [6]— meaning: they wish they had been among the followers of Ali (AS). [7] This itself shows the greatness of the station of his followers. Conclusion The title "Abu Turab" was bestowed upon Imam Ali (AS) by the Prophet (SAW) and has roots that are both historical and spiritual. Its historical aspect goes back to the moment he was seen lying upon the ground, but its deeper aspect refers to his long prostrations, the dust that covered his blessed face through worship, and to his divine station and connection to the “earth” — his role as a source of stability for the people of the earth and as Allah’s proof. Shia Muslims regard this title as a sign of humility, worship, and deep connection to God, and see in the Prophet’s (SAW) granting of this title a demonstration of the special status of Imam Ali (AS). [1] . Mawsu’at al-Nahw wa al-Sarf wa al-I’rab, Emil Ya'qub, p. 464; See also: Al-Mu’jam al-Mufassal fi al-I’rab, Zahir Yusuf Khatib, p. 358 / Al-Mu’jam al-Mufassal fi al-Nahw al-Arabi, Aziza Fawwal Babati, Vol. 2, p. 838. [2] . Al-Hidayah al-Kubra, Al-Khatibi, Husayn bin Hamdan, p. 93. [3] . Allamah Amini, quoting Saktuwari; Al-Ghadir, Allamah Amini, Vol. 6, p. 337. [4] . Bihar al-Anwar, Al-Allamah al-Majlisi, Vol. 35, p. 61. [5] . Bihar al-Anwar, Al-Allamah al-Majlisi, Vol. 35, p. 61 / Manāqib Āl Abī Ṭālib, Ibn Shahr Āshūb, Vol. 2, p. 305. [6] . Nabā’: 40 [7] . Ilal al-Shara'i, Sheikh Al-Saduq, Vol. 1, p. 156.

If Imam Ali (AS) knew that Ibn Muljam would martyred him, why did he not kill him beforehand? In Imami narrative sources, there are reports indicating that Imam Ali (AS) was aware of his fate and the role of Ibn Muljam al-Muradi in his martyrdom. Among these is a tradition narrated by Hasan bin Mahbub from Asbagh bin Nubata. According to this report, when Ibn Muljam came with others to pledge allegiance (Bay'ah) to Amir al-Mu'minin (AS), the Imam called him back twice after the initial pledge, specifically emphasizing loyalty each time. On the third call, Ibn Muljam asked in surprise: "O Commander of the Faithful, by Allah, I have not seen you do this with anyone else?" In response, the Imam made a poetic allusion to Ibn Muljam's hidden intention, saying: "I desire his life, yet he intends my death." Then, addressing him directly, he added: "O Ibn Muljam, go. By Allah, I do not see you remaining loyal to what you have said."[1] In another narration, Imam Ali (AS) was faced with a question regarding how to deal with Ibn Muljam. When the Imam indicated that Ibn Muljam would be his killer, those present asked why he did not punish him before he could commit the crime. The Imam replied: "Is there anything more astonishing than suggesting I kill my own assassin before the crime is committed?" [2] From a legal and theological perspective, this answer is based on the established Islamic principle: "The impermissibility of punishment before the commission of a crime." According to this principle, punishment (including Qisas or retribution) can only be applied after a crime has physically occurred and has been proven in a just court. Any preemptive punishment would itself be an act of oppression and contrary to Divine justice. Despite knowing his assassin and the exact time and place of his martyrdom, Imam Ali (AS) took no preemptive measures. Hasan bin Jahm narrates that he discussed this issue with Imam Reza (AS), saying: "Amir al-Mu'minin (AS) knew his killer and knew on which night and at what location he would be martyred. Even when he heard the sound of the ducks in the house, he remarked: 'These are cries followed by the wailing of mourners.' Furthermore, when Umm Kulthum suggested he stay home that night and send someone else to lead the congregational prayer, he refused. Despite his knowledge of Ibn Muljam's intent, he continued his routine without a weapon." Imam Reza (AS) explained in response that while this foreknowledge was indeed correct, Amir al-Mu'minin (AS) was also given the choice between remaining in this world and meeting his Lord. He consciously chose the latter so that the Divine Decree would be fulfilled. [3] This narration demonstrates that even with certain knowledge of an event, the Imam emphasized human choice and submission to Allah’s Will, strictly avoiding any action that fell outside the framework of Sharia and justice. Conclusion: Based on Imami narrations, Amir al-Mu'minin Ali (AS) was aware of his assassin and the time of his martyrdom, yet he took no preemptive action. This behavior is rooted in the fundamental Islamic principle of justice, which forbids punishment before a crime is actually committed. Furthermore, despite this foreknowledge, the Imam voluntarily accepted this destiny out of submission and satisfaction with the Divine Decree (Qada). [1] . Al-Irshad, Al-Shaykh al-Mufid, Vol: 1, p. 12. [2] . Basa'ir al-Darajat, Al-Saffar al-Qummi, Muhammad bin al-Hasan, 109. [3] . Al-Kafi, Al-Shaykh al-Kulayni, Vol. 1, p. 259.

Why is the blessed name of Imam Ali (AS) not mentioned in the Quran? The names of Imam Ali (AS) and other Imams (AS) are not explicitly mentioned in the Quran. To clarify the reason for this, pay attention to the points mentioned. 1. Introduction: The Spiritual Station of Imamate in the Quran Within the vast expanse of Divine knowledge, every truth flows from the source of Divine guidance; however, some truths are like jewels hidden within deeper layers of meaning, requiring contemplation to be understood. The issue of Imamate is of this nature fundamental reality that is not only rooted in numerous verses but also embodies the continuity of the Prophetic mission. The Holy Quran refers to the issue of Imamate in many verses, to the point that great Quranic scholars have categorized the verses related to Wilayah and Imamate into three key groups:[1] First: Verses referring to the general Caliphate and guardianship over Muslims. Second: Verses enumerating the general virtues of the Ahl al-Bayt (AS). Third: Verses addressing the exclusive and unique virtues of Amir al-Mu'minin (AS), such as the verse of Laylat al-Mabit (the night he slept in the Prophet's bed) [2] and the verse of Saqayat al-Hajj (providing water to pilgrims). [3] 2. Wisdoms behind the Lack of Explicit Mention of the Imams' Names A) Divine Tradition of Testing and Human Volition: In the legislation of Divine laws and the explanation of Sharia matters, the general arrangement of affairs is always accompanied by the wisdom of providing a trial for individuals. This allows humans to use their will and choice to move toward obedience to Divine commands and prohibitions, which ultimately leads to their perfection. [4] B) Stating Principles and Referring Details to the Prophet (SAW): This question was also raised during the early days of Islam. Abu Basir asked this very question of Imam al-Sadiq (AS). The Imam gave a transformative answer: "Just as Prayer and Alms-giving are mentioned as fundamental principles of worship in the Quran, but their details (such as the number of units/Raka'at or the threshold of Zakat) are not mentioned and were left to the Prophet to explain, the subject of Imamate was also revealed in the form of general concepts, and the interpretation of its specific instances was entrusted to the Messenger of Allah." [5] C) Safeguarding the Quran against the Risk of Distortion: Almighty Allah has guaranteed that He Himself will be the Guardian of the Heavenly Book: "Verily, We have sent down the Dhikr (the Quran), and surely We are its Guardians." [6] One of the Divine strategies to prevent the motivation for distortion by hypocrites and spiteful enemies was the absence of the explicit names of the Imams (AS). Had their names appeared explicitly, there was a fear that fanatics would jeopardize the entire credibility and integrity of the Quran in order to remove those names. D) Lack of Social Readiness and Tribal Prejudices: Shaheed Mutahhari states in a precise analysis that no decree faced as much social resistance as the Imamate of Ali (AS). The tribal mindset of the Arabs and the fear that the Prophet (SAW) might be seeking a special privilege (hereditary Caliphate) for his family made the public acceptance of this matter difficult. [7] The sensitivity of this issue is evident in the event of Ghadir Khum, where the Prophet (SAW) only announced the mission of Wilayah after receiving the Divine guarantee of protection and the revelation of the Verse of Completion (Ikmal). [8] 3. The Method of Expressing the Virtues of the Ahl al-Bayt (AS) in Verses The verses related to the Ahl al-Bayt (AS) can be categorized into two groups: Specific and Explicit Verses regarding their Rank: These verses point to their unparalleled stations, such as: The Verse of Purification (Tathir): [9] A testimony to their absolute infallibility and purity. [10] The Verse of Mubahalah: [11] Introducing Ali (AS) as the "Soul" (Nafs) of the Prophet. [12] The Verse of Feeding (It’am): [13] A manifestation of the self-sacrifice and sincerity of the Ahl al-Bayt. [14] General Verses regarding Righteous and Chosen Individuals (where the Ahl al-Bayt are the ultimate examples): The Verse of Khayr al-Bariyyah: [15] In which the Prophet (SAW) repeatedly named Ali (AS) and his Shias as the "Best of Creatures." [16] Surah al-Fajr: [17] The concluding verses of which are applied to the existential peace of Imam Hussain (AS). [18] Surah al-Qasas: [19] Which explains the promise of the final victory of the oppressed on earth through the appearance of Imam al-Mahdi (AJTF). [20] Conclusion: Imamate, in the logic of the Quran, is a continuous stream of guidance that began with the Prophets and manifested in the existence of the Infallible Imams (AS). The absence of explicit names is not a deficiency but a wise secret to protect the truth from distortion and enmity. The Quran has opened the path for truth-seekers through the language of "Signs," because Imamate is a reality that can only be perceived through the light of faith and insight, remaining a guiding lamp for believing and truth-seeking humans until the end of history. [1] . Āyāt al-Wilāyah fī al-Qur'ān, Makārim al-Shirāzī, al-Shaykh Nāṣir, p. 6 [2] . Al-Baqarah: 207 «وَ مِنَ النَّاسِ مَنْ يَشْرِي نَفْسَهُ ابْتِغاءَ مَرْضاتِ اللَّهِ وَ اللَّهُ رَؤُفٌ بِالْعِبادِ» Refer to: Āyāt al-Wilāyah fī al-Qur'ān, Makārim al-Shirāzī, al-Shaykh Nāṣir, p. 211. [3] . At-Tawbah: 19_22 «أَجَعَلْتُمْ سِقايَةَ الْحاجِّ وَ عِمارَةَ الْمَسْجِدِ الْحَرامِ كَمَنْ آمَنَ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ وَ جاهَدَ فِي سَبِيلِ اللَّهِ لا يَسْتَوُونَ عِنْدَ اللَّهِ وَ اللَّهُ لا يَهْدِي الْقَوْمَ الظَّالِمِينَ * الَّذِينَ آمَنُوا وَ هاجَرُوا وَ جاهَدُوا فِي سَبِيلِ اللَّهِ بِأَمْوالِهِمْ وَ أَنْفُسِهِمْ أَعْظَمُ دَرَجَةً عِنْدَ اللَّهِ وَ أُولئِكَ هُمُ الْفائِزُونَ * يُبَشِّرُهُمْ رَبُّهُمْ بِرَحْمَةٍ مِنْهُ وَ رِضْوانٍ وَ جَنَّاتٍ لَهُمْ فِيها نَعِيمٌ مُقِيمٌ * خالِدِينَ فِيها أَبَداً إِنَّ اللَّهَ عِنْدَهُ أَجْرٌ عَظِيمٌ» Refer to: Āyāt al-Wilāyah fī al-Qur'ān, Makārim al-Shirāzī, al-Shaykh Nāṣir, p. 229. [4] . Dar partoye wilāyat, Misbāh Yazdī, Muḥammad Taqī, p. 67. [5] . Al-Kāfī, al-Shaykh al-Kulaynī, vol. 1, p. 286. [6] . Al-Ḥijr: 9 «إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ» [7] . Imāmat wa rahbarī, Motaharī, Murtadā, p. 157. [8] . Al-Mā'idah: 3 «الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا» [9] . Al-Aḥzāb: 33 «إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا» [10] . Āyāt al-Wilāyah fī al-Qur'ān, Makārim al-Shirāzī, al-Shaykh Nāṣir, p. 126. [11] . Āl 'Imrān: 61 «فَمَنْ حَاجَّكَ فِيهِ مِنْ بَعْدِ مَا جَاءَكَ مِنَ الْعِلْمِ فَقُلْ تَعَالَوْا نَدْعُ أَبْنَاءَنَا وَأَبْنَاءَكُمْ وَنِسَاءَنَا وَنِسَاءَكُمْ وَأَنْفُسَنَا وَأَنْفُسَكُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَلْ لَعْنَتَ اللَّهِ عَلَى الْكَاذِبِينَ» [12] . Āyāt al-Wilāyah fī al-Qur'ān, Makārim al-Shirāzī, al-Shaykh Nāṣir, p. 160. [13] . Al-Insān: 8 «وَيُطْعِمُونَ الطَّعَامَ عَلَىٰ حُبِّهِ مِسْكِينًا وَيَتِيمًا وَأَسِيرًا» [14] . Āyāt al-Wilāyah fī al-Qur'ān, Makārim al-Shirāzī, al-Shaykh Nāṣir, p. 163. [15] . Al-Bayyinah: 7 «إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ أُولَٰئِكَ هُمْ خَيْرُ الْبَرِيَّةِ» [16] . Al-Mīzān fī tafsīr al-Qur'ān, al-'Ālamah al-Ṭabāṭabā'ī, vol. 20, p. 341 / Al-Durr al-Manthūr fī tafsīr al-mathūr, al-Suyūṭī, Jalāl al-Dīn, vol. 8, p. 589 / Tafsīr Rūḥ al-Ma'ānī - T. Dār al-‘Ilmīyah, al-Alūsī, Shihāb al-Dīn, vol. 15, p. 432. [17] . Al-Fajr: 27_ 30 «يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ * ارْجِعِي إِلَىٰ رَبِّكِ رَاضِيَةً مَرْضِيَّةً * فَادْخُلِي فِي عِبَادِي * وَادْخُلِي جَنَّتِي» [18] . Al-'Awalem, al-Imām al-Ḥusayn, al-Bahrānī, al-Shaykh 'Abdullāh, p. 98. [19] . Al-Qaṣaṣ: 5 «وَنُرِيدُ أَنْ نَمُنَّ عَلَى الَّذِينَ اسْتُضْعِفُوا فِي الْأَرْضِ وَنَجْعَلَهُمْ أَئِمَّةً وَنَجْعَلَهُمُ الْوَارِثِينَ» [20] . Al-Tebyān fī tafsīr al-Qur'ān, al-Shaykh al-Ṭūsī, vol. 8, p. 129.

Refer to the topic of Imamate-the status and significance:

Refer to the topic of Imamate-the status and significance:

Does Imam Ali (AS) possess knowledge of the unseen (Al-Ghayb)? Refer to the link below:

Does Imam Ali (AS) possess knowledge of the unseen (Al-Ghayb)? Based on Quranic data, the issue of "certain servants' awareness of the unseen" is among the important topics in Islamic theology. The Holy Quran explicitly states in several verses that knowledge of the unseen inherently belongs to Allah,[1] but at the same time, the possibility of "delegating and teaching" a portion of this awareness to the chosen ones exists. The verse: "He is the Knower of the Unseen, and He does not disclose His Unseen to anyone, except the one He is pleased with as a messenger, for He sends guards before him and behind him"[2] indicates that the principle of awareness of the unseen is specific to Allah, but He can make His pleased prophets aware of a part of it. Another verse confirms this meaning: "And Allah is not going to make you acquainted with the Unseen, but Allah chooses of His messengers whom He pleases..." [3] In the Shia hadith tradition, these verses are considered an important basis for explaining the epistemological status of the Holy Prophet (SAW) and his Ahl al-Bayt (AS). Imam Reza (AS), citing these verses, emphasizes that the Holy Prophet (SAW) was made aware of a part of the unseen by Allah, and the Ahl al-Bayt (AS) are the inheritors of this knowledge. [4] According to these narrations, their awareness of past and future events is not independent but is interpreted within the framework of Divine teaching and as the continuation of the prophetic mission. In the narrations regarding Amir al-Mu'minin Ali (AS), this meaning is presented with a clearer expression. His Holiness, describing his experience alongside the Prophet (SAW), stated: "I used to see the light of revelation and hear the voice of Satan when revelation descended." The Prophet (SAW) confirmed this experience and considered "prophethood" to be the only difference between himself and Ali (AS). [5] In another narration, the Prophet (SAW) taught Ali (AS) a thousand chapters of knowledge regarding past and future; knowledge which, according to the narration, opens a thousand other chapters from each one, [6] and the scope of this knowledge is described as including awareness of events until the Day of Resurrection. [7] In Shia theological literature, these reports are analyzed not as a claim of inherent knowledge for the saints (Awliya), but as "taught" knowledge from Allah; knowledge entrusted to them for the continuation of the mission and the realization of Divine guidance. Accordingly, it can be said that from the perspective of the Quran and Shia narrations, the principle of the possibility of awareness of some chosen servants from the unseen is an accepted matter; and Amir al-Mu'minin Ali (AS), as the successor of the Prophet (SAW) and the bearer of his knowledge, is among these chosen ones. This analysis provides a theological framework in which the unseen knowledge of the Divine saints is understood not as epistemological independence, but as part of the Divine system of teaching and the continuation of the prophetic mission. Thus, throughout the life and existence of His Holiness, cases have been recorded and documented that testify to the Imam's knowledge of the unseen; in a statement regarding the rule of the Umayyads, His Holiness said: "The Umayyads will be given a respite in which they will gallop, even though they will create discord among themselves, and then the hyenas will open their mouths against them and overpower them." [8] In another statement, regarding the uprising of Tabaristan, His Holiness said: "And indeed, the family of Muhammad has a treasure in Talqan which, if Allah wills, He will reveal. His claim is true; he will rise by Allah's permission and invite to the religion of Allah." [9] The news of His Holiness regarding the formation of the Fatimid government in the Islamic Maghreb, where His Holiness said: "The master of Qayrawan will emerge, whose body is soft and delicate, his skin is thin and fine, and he has a pure lineage without mixing with others; he is from the lineage and offspring of the one regarding whom 'Bada' occurred and a cloak was thrown over his body. This is because Ubaydullah al-Mahdi had a very white body mixed with redness, and he had a soft and delicate body, and the limbs of his body were fresh and lively. And the one intended by 'Dhu al-Bada' is Ismail bin Jafar bin Muhammad. He was the one covered with a cloak because when he died, his father, the truthful Imam (Sadiq) (AS), drew his own cloak over his body and brought the faces and people of status and position among the Shia to see him, so that they would know he was dead and the doubt of his Imamate among them would be removed." [10] Amir al-Mu'minin (AS), regarding the Mongol invasion, said: "It is as if I see a group whose faces are like hammered shields. They wear clothes of Dibaj and silk, and they commit such killing and bloodshed that the wounded move over the bodies of the slain, and there are fewer fugitives than captives." [11] Ibn Abi al-Hadid, who was a contemporary of the Mongol attacks, says regarding this: "This is news of the unseen that we saw with our own eyes and occurred in our time. They are the Tatars who emerged from the furthest regions of the East, and their action from the creation of Adam (AS) until that time had no like or counterpart in history." [12] Conclusion: Based on the Quranic verses and authentic Shia narrations, inherent and unlimited knowledge of the unseen belongs exclusively to Allah. However, Allah can teach a portion of this knowledge to His chosen servants (the Prophets and Imams). This awareness is not independent; rather, it is by Divine permission and within the framework of the mission to guide humanity. Imam Ali (AS), as the successor of the Prophet (SAW) and the bearer of his knowledge, is among those who, by Allah's command, were made aware of parts of the unseen. The news of future events narrated from him (such as the rule of the Umayyads, the uprising of Tabaristan, the emergence of the Fatimids, and the Mongol invasion) indicates this Divine gift granted to him in line with his responsibility of religious leadership and the guidance of the nation. [1] . Such as: An-Naml: 62 « قُلْ لَا يَعْلَمُ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ الْغَيْبَ إِلَّا اللَّهُ ۚ وَمَا يَشْعُرُونَ أَيَّانَ يُبْعَثُونَ» / Al-An'am: 59 «وَعِنْدَهُ مَفَاتِحُ الْغَيْبِ لَا يَعْلَمُهَا إِلَّا هُوَ» [2] . Al-Jinn: 26-27 « عَالِمُ الْغَيْبِ فَلَا يُظْهِرُ عَلَىٰ غَيْبِهِ أَحَدًا إِلَّا مَنِ ارْتَضَىٰ مِنْ رَسُولٍ فَإِنَّهُ يَسْلُكُ مِنْ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ رَصَدًا» [3] . Al-Imran: 179 « وَمَا كَانَ اللَّهُ لِيُطْلِعَكُمْ عَلَى الْغَيْبِ وَلَٰكِنَّ اللَّهَ يَجْتَبِي مِنْ رُسُلِهِ مَنْ يَشَاءُ» [4] . Al-Kharaij wa al-Jara'ih, Rawandi, Qutb al-Din, Vol. 1, p. 343. [5] . Nahj al-Balagha, Sermon 192 (known as Al-Qasi'a), Al-Sayyid Al-Sharif Al-Radi, p. 301. [6] . Al-Khisal, Al-Shaykh Al-Saduq, Vol. 2, p. 646. [7] . Basa'ir al-Darajat, Al-Saffar Al-Qummi, Muhammad bin Al-Hasan, p. 127. [8] . Nahj al-Balagha, Wisdom (short saying) 464, Al-Sayyid Al-Sharif Al-Radi, p. 557. [9] . Al-Gharat, Al-Thaqafi Al-Kufi, Ibrahim, Vol. 2, p. 680. [10] . Ibid., p. 680. [11] . Nahj al-Balagha, Sermon 128, Al-Sayyid Al-Sharif Al-Radi, p. 186. [12] . Sharh Nahj al-Balagha, Ibn Abi al-Hadid, Vol. 8, p. 218.

How many types of the knowledge of the unseen (Ghayb) are there? Ghayb means awareness of matters that are outside the scope of our senses; thus, when the sun is hidden from our sight, it is said "Ghaabat al-shams," meaning the sun has become hidden from our view. In some cases, what is meant by Ghayb is something outside the scope of our perception. Ghayb is divided into two parts: First: Absolute Unseen; a matter that is outside the realm of sensory, intellectual, and even presentational knowledge, such as the true essence of the Lord. Second: Relative Unseen; a matter that is hidden from some but apparent to others. These matters may be measurable at a specific time; for example, the state of certain celestial bodies that is known to some astronomers at a given moment while unknown to others. Also, this hiddenness may be observed over time; such as past and future events which are considered "Ghayb" for some people in the present, while past events were not unseen to those in the past, and future events will not be unseen to those in the future.[1] Among the noble verses of the Holy Quran that attest to this subject is the following verse: "This is part of the tidings of the Unseen which We reveal to you; you were not with them when they cast their pens [to draw lots] as to which of them should be charged with the care of Mary, nor were you with them when they were disputing." [2] In other verses, it is stated similarly: "This is news of the Unseen which We reveal to you, and you were not with them when they decided on their affair and were plotting." [3] "These are tidings of the Unseen which We reveal to you; neither you nor your people knew them before this. So be patient; indeed, the [best] outcome is for the righteous." [4] the Relative or Comparative Unseen is itself divided into two sections: [5] The first part: relates to supernatural unseen matters; that is, a Ghayb that lies beyond the realm of matter and outside of it. An example is the angels who were present and visible in the lives of the Prophet (SAW) and the Imam (AS), though many of their companions and relatives could not see them. Such as when Gabriel would descend with the Quran into the heart of the Prophet (SAW); the Prophet (SAW) would see Gabriel and hear his voice, while others lacked such perception, unless the Prophet (SAW) intervened in them or they possessed very high spiritual power. A clear testimony to this event is the statement of Amir al-Mu'minin (AS), who said: "I would see the light of revelation and messengership, and I would smell the scent of prophethood. When revelation descended upon the Prophet (SAW), I would hear the voice of Satan and ask: 'O Messenger of God, what is this sound?' He would reply: 'This is Satan, despairing of being worshipped. You hear what I hear and see what I see; except that you are not a prophet.'"[6] The second part is the Ghayb related to the natural world; that is, matters that, although occurring in the natural world and having a material nature limited in time and space, are not observable due to distance from our cognitive faculties. This category includes past events that have passed out of the reach of the senses, future events, and distant places; an example of this type of Ghayb is a narration from Amir al-Mu'minin (AS) regarding the Quran and mosques of the End Times: "A time will come upon people when nothing remains of the Quran but its script and form, and nothing remains of Islam but its name. Their mosques are magnificent and prosperous in structure, but empty and ruined of guidance." [7] The points discussed above pertained to the various types of the unseen (Ghayb). However, regarding the knowledge of the unseen, a point that must be addressed is that in some Quranic verses, the knowledge of the unseen is negated for anyone other than Allah, while in other verses, this knowledge is attributed to the Awliya and the Prophets. To explain this matter and reconcile these verses, it must be said, Ilm al-Ghayb -regarding the person who possesses this knowledge- is divided into two types: Inherent and Unlimited Knowledge of the Unseen: This refers to a type of awareness of the Unseen that is not acquired from anyone else. This type of Ilm al-Ghayb is unlimited and belongs exclusively to Allah, and it is said that no one else is a partner to Him in this knowledge. [8] The verses that consider the knowledge of the Unseen exclusively belonging to God, such as "Say, 'No one in the heavens and earth knows the unseen except God, and they do not perceive when they will be resurrected'",[9] and "With Him are the keys of the Unseen; none knows them except Him",[10] or even some narrations, [11] refer to this knowledge that has no bestower other than Him, is not acquired, and is exclusive to the Essence of the Lord. Derived or Dependent Knowledge of the Unseen: This is a type of awareness of the Unseen granted by Allah to some of His servants. All scholars of the Imamiah school believe that the awareness of the divine Prophets and the Infallible Imams (AS) regarding the Unseen is of this type; it is by Allah's permission and teaching, and they acquire this form of knowledge of the Unseen from Allah. The verses such as "[He is] the Knower of the Unseen, and He does not disclose His Unseen to anyone except a messenger of His choice",[12] which indicate the possibility of having the knowledge of the Unseen for non-God, refer to this knowledge that has granted to some creatures through revelation or other means. In this type of knowledge of the Unseen, the role of God as the bestower and giver of this knowledge is always preserved and established. [13] [1] . Knowledge of the Unseen; The Linguistic Concept of Ghayb, Ghrawian, Mahdi, Congress of the Millennium of Sheikh Mufid, Persian Articles, Vol. 72, p. 4. [2] . Ali 'Imran: 44 «ذَٰلِكَ مِنْ أَنْبَاءِ الْغَيْبِ نُوحِيهِ إِلَيْكَ ۚ وَمَا كُنْتَ لَدَيْهِمْ إِذْ يُلْقُونَ أَقْلَامَهُمْ أَيُّهُمْ يَكْفُلُ مَرْيَمَ وَمَا كُنْتَ لَدَيْهِمْ إِذْ يَخْتَصِمُونَ» [3] . Yusuf: 102 «ذَٰلِكَ مِنْ أَنْبَاءِ الْغَيْبِ نُوحِيهِ إِلَيْكَ وَمَا كُنْتَ لَدَيْهِمْ إِذْ أَجْمَعُوا أَمْرَهُمْ وَهُمْ يَمْكُرُونَ» [4] . Hud: 49 «تِلْكَ مِنْ أَنْبَاءِ الْغَيْبِ نُوحِيهَا إِلَيْكَ مَا كُنْتَ تَعْلَمُهَا أَنْتَ وَلَا قَوْمُكَ مِنْ قَبْلِ هَٰذَا» [5] . Investigation of the Quiddity and Nature of the Knowledge of the Unseen in the Words of Imam Ali (A), Ali Balaghi - Hasan Majidi, Hadith Sciences Studies, Winter 1402, First Issue, No. 4, p. 75. [6] . Nahjul-Balagha, Sermon 192 (known as Qase'a), p. 202. [7] . Sharh al-Muhaqqiq al-Bari' Jamal al-Din Muhammad Khwansari on Ghurar al-Hikam wa Durar al-Kalim, Aqa Jamal Khwansari, Vol. 6, p. 491. [8] . Al-Awa'il al-Maqalat fi al-Madhahib wa al-Mukhtar, Sheikh al-Mufid, p: 67 / Jedal al-Ahsan, Subhani, Sheikh Ja'far, p. 98. [9] . An-Naml: 65 « قُلْ لَا يَعْلَمُ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ الْغَيْبَ إِلَّا اللَّهُ ۚ وَمَا يَشْعُرُونَ أَيَّانَ يُبْعَثُونَ» [10] . Al-An'am: 59 «وَعِنْدَهُ مَفَاتِحُ الْغَيْبِ لَا يَعْلَمُهَا إِلَّا هُوَ» [11] . Nahj al-Balagha, Sermon 128, p. 120 / Basair al-Darajat, al-Saffar, Muhammad ibn al-Hasan, p. 211. [12] . Al-Jinn: 26-27 «عَالِمُ الْغَيْبِ فَلَا يُظْهِرُ عَلَىٰ غَيْبِهِ أَحَدًا إِلَّا مَنِ ارْتَضَىٰ مِنْ رَسُولٍ» [13] . Knowledge of the Unseen; The Linguistic Concept of Ghayb, Ghrawian, Mahdi, Congress of the Millennium of Sheikh Mufid, Persian Articles, Vol. 72, p. 6 / Knowledge of the Unseen: The Third Awareness, Subhani Tabrizi, Ja'far, pp. 63-64 / Al-Awa'il al-Maqalat fi al-Madhahib wa al-Mukhtar, Sheikh al-Mufid, p: 313 / Jedal al-Ahsan, Subhani, Sheikh Ja'far, p. 100.

Who was Imam Ali (AS): A Brief Biography? Imam Ali (AS) opened his eyes to the world on the 13th of Rajab, 30 Am al-Fil, in the city of Mecca and inside the Kaaba. He was the son of Abu Talib bin Abd al-Muttalib bin Hashim, from the Banu Hashim and Quraysh clan. He is the first Imam of the Shiites[1] and the fourth Caliph among the Rightly Guided Caliphs in the view of Sunnis. [2] He was the first believer in the Prophet (SAW) and, from the Shiite perspective, is considered the immediate successor of the Prophet by divine command and the Prophet's explicit designation. [3] Verses of the Quran also testify to his purity and infallibility from any impurity. [4] His father, Abu Talib, was the uncle and protector of the Prophet (SAW), who passed away on the 26th of Rajab after years of supporting the Prophet, [5] while he had kept his faith hidden from others. [6] His mother was Fatima bint Asad, one of the great women of Quraysh. [7] His brothers were Talib, Aqil, and Ja'far, and his sister was Umm Hani (Fakhita or Jumanah). [8] The Imam's most famous Kunya is "Abu al-Hasan",[9] and among his prominent titles are "Wasi of the Prophet," "Husband of Batul," "Destroyer of Polytheism," "Digger of Khaybar," "Father of the Imams," "Caliph of God," "Amir al-Mu'minin," "Abu Turab," and "Haydar." [10] At the age of six, due to a famine in Mecca, the Great Prophet took Ali (AS) to his own home to help Abu Talib and undertook his guardianship. [11] Imam Ali (AS) later recalled that period as follows: "The Prophet would seat me beside him, place me on his chest, let me sleep in his bed, and feed me the food he chewed; he never heard a lie from me nor saw a mistake in my conduct." [12] The Imam's first wife was Lady Fatima (SA), the daughter of the Prophet. [13] Despite proposals from prominent figures, the Prophet considered the marriage of Zahra to be by divine command. [14] According to historians, the date of their marriage was either the 1st of Dhu al-Hijjah, 2 AH[15] or the 21st of Muharram. [16] The fruit of this marriage was five children: Hasan, Husayn, Muhsin (who was miscarried), Zaynab al-Kubra, and Umm Kulthum al-Kubra. [17] After the martyrdom of Lady Fatima (SA), Imam Ali (AS) married Ummamah, the daughter of Abu al-As, in accordance with her will. [18] His other wives were: Khawla bint Ja'far, Umm al-Banin, Umm Habib bint Rabi'ah, Asma bint Umays, Umm Sa'id, Umm Shu'ayb al-Makhzumiyyah, Hamla bint Masruq, and Muhayyah bint Imri' al-Qais. [19] Amir al-Mu'minin Ali (AS) was introduced as the successor and Imam after the Prophet (SAW) by divine command on the Day of Ghadir Khumm, and this Wilayah was publicly announced. [20] This historic declaration led some to plan to seize the Caliphate after the passing of the Prophet. After the death of the Messenger of God (SAW), a group of Ansar gathered at Saqifah Bani Sa'idah to take control of the Caliphate. However, Umar and Abu Bakr, learning of this gathering, rushed to Saqifah and, by exploiting the differences between the Aws and Khazraj tribes and applying pressure, forced the Ansar to accept Abu Bakr's Caliphate. [21] Thus, the Caliphate deviated from the divine path, and the right of Amir al-Mu'minin Ali (AS) was ignored. Imam Ali (AS) made his opposition to the usurpation of the Caliphate clear by refusing to pledge allegiance and resisting the Saqifah current. This steadfastness led a group of supporters of Saqifah to raid his house and forcibly remove the Imam. [22] According to some accounts, the Imam refrained from pledging allegiance until after the martyrdom of Lady Fatima al-Zahra (SA). [23] Nevertheless, faced with the prevailing conditions, he avoided armed uprising and chose the path of patience. As he himself said: "I saw that in those conditions, patience was wiser; so I chose the path of endurance, even though it was bitter and difficult, like one who has a thorn in his eye and a bone in his throat, and I saw my legacy being plundered." [24] With the beginning of his Caliphate, the Imam (AS) fought against Talha, Zubayr, and Aisha, who had broken their allegiance, and with the support of the people of Kufa, he emerged victorious. Therefore, the Imam (AS) was pleased with them on this account. [25] In the year 40 AH, the Imam (AS) went to war with the Kharijites and defeated them. [26] Then, he engaged in battle with Mu'awiyah. Some of the Imam's companions testified that Mu'awiyah was seeking worldly gain for himself and was using the blood of Uthman as a pretext; thus, they asked the Imam (AS) to issue a command to fight him. [27] The Imam (AS) tried to mobilize the people of Iraq to confront Syria, but they did not cooperate. Mu'awiyah took advantage of this weakness, raided the Imam's territory, and paved the way for dominance over Iraq. [28] The Martyrdom and Burial Place of Imam Ali (AS) The Imam (AS) was preparing the army to march to Siffin when, on the morning of the 19th of Ramadan, 40 AH, he was wounded by Abd al-Rahman ibn Muljam al-Muradi and achieved martyrdom on the 21st of Ramadan. There is a difference of opinion regarding the night he was struck; Ibn Abi al-Hadid considers the night of the 17th of Ramadan to be the famous view, while the report of Abi Mikhnaf and the opinion of the majority of Shiites confirm the night of the 19th of Ramadan. [29] Historical sources have mentioned the Kharijites' conspiracy to kill three individuals, including the Imam (AS), Mu'awiyah, and Amr ibn al-As, and the role of a woman named Qattam in the martyrdom of Imam Ali (AS) is also noted. [30] After the martyrdom, the Imam's children—Hasan, Husayn, and Muhammad ibn al-Hanafiyyah—along with Abdullah ibn Ja'far, buried his body at night in al-Ghariyyan (present-day Najaf) to remain safe from enemy attacks; [31] for there was fear that the Umayyads and Kharijites would exhume the grave and disrespect the Imam's pure body. The Imam (AS) himself had willed that his burial place remain hidden. [32] This location was known only to his children and special companions until Imam Sadiq (AS) revealed the location of the grave in Najaf during the time of Mansur al-Abbasi, in the year 135 AH. [33] [1] . Al-Irshad, Shaykh al-Mufid, Vol. 1, p. 5. [2] . Al-Nihayah fi Gharib al-Hadith wa al-Athar, Ibn al-Athir, Majd al-Din, Vol. 2, p. 225 / Lisan al-Arab, Ibn Manzur, Vol. 3, p. 175. [3] . Al-Ma'idah: 67 «يَا أَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ ۖ وَإِنْ لَمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُ ۚ وَاللَّهُ يَعْصِمُكَ مِنَ النَّاسِ ۗ إِنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الْكَافِرِينَ» [4] . Al-Ahzab: 33 «... إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا» [5] . Mishbah al-Mutahajjid, Shaykh al-Tusi, Vol. 1, p. 812. [6] . Al-Amali, Shaykh al-Saduq, Vol. 1, p. 712 / Al-Kafi, Shaykh al-Kulayni, Vol. 1, p. 448. [7] . Al-Irshad, Shaykh al-Mufid, Vol. 1, p. 5. [8] . Manaqib Al Abi Talib, Ibn Shahrashub, Vol. 3, p. 89. [9] . Al-Irshad, Shaykh al-Mufid, Vol. 1, p. 5. [10] . Manaqib Al Abi Talib, Ibn Shahrashub, Vol. 1, p. 260. [11] . Al-Sirah al-Nabawiyyah, Ibn Hisham al-Hamiri, Vol. 1, p. 162. [12] . Nahj al-Balaghah, Sermon 192, p. 202. [13] . Al-Irshad, Shaykh al-Mufid, Vol. 1, p. 5. [14] . Bihar al-Anwar, Allama al-Majlisi, Vol. 43, p. 125. [15] . Masar al-Shi'a, Shaykh al-Mufid, p. 17. [16] . Al-Iqbal bi'l-A'mal al-Hasanah, Sayyid ibn Tawus, Vol. 3, p. 92. [17] . Mustadrak Avalem al-Ulum, Sheikh Abdullah al-Bahrani al-Isfahani, Vol. 11, p. 938. [18] . Bihar al-Anwar, Allama al-Majlisi, Vol. 81, p. 233. [19] . Manaqib Al Abi Talib, Ibn Shahrashub, Vol. 3, p. 305. [20] . Imam Ali (AS) from the Cradle to the Grave, Qazwini, Muhammad Kazim, pp. 194-196. [21] . Ibid., p. 229. [22] . Al-Imamah wa al-Siyasah, Ibn Qutaybah al-Dinawari, Vol. 1, p. 20. [23] . Al-Saqifah, Muzaffar, Mohammad Reza, p. 149. [24] . Nahj al-Balaghah, Sermon 3, p. 9. [25] . Sirah Amir al-Mu'minin, Ali al-Kurani al-Amili, Vol. 3, p. 255. [26] . Nasikh al-Tawarikh, Muhammad Taqi Lisan al-Mulk Sepah, Vol. 4, p. 46. [27] . Ibid., Vol. 1, p. 375. [28] . Gozideh-ye Hayat-e Siyasi va Fikri-ye Imaman-e Shia, Jafarian, Rasul, p. 153. [29] . Sharh Nahj al-Balaghah, Ibn Abi al-Hadid, Vol. 1, p. 15. [30] . Gozideh-ye Hayat-e Siyasi va Fikri-ye Imaman-e Shia, Jafarian, Rasul, p. 153. [31] . Al-Irshad, Shaykh al-Mufid, Vol. 1, p. 25. [32] . Bihar al-Anwar, Allama al-Majlisi, Vol. 42, p. 338 / Al-Irshad, Shaykh al-Mufid, Vol. 1, p. 10. [33] . Al-Khara'ij wa al-Jara'ih, Qutb al-Din al-Rawandi, Vol. 1, p. 234.

What is the Knowledge of the Unseen (Ilm al-Ghayb)? To clarify the reality of "Ilm al-Ghayb," we must first address the meaning of its components. The word "Ghayb" essentially refers to anything invisible and concealed from human sight.[1] Linguistically, "Ilm" is used to denote the perception and complete, true understanding of a thing. Al-Manawi in "Al-Tawqif" defines knowledge as: "Firm and certain cognition that corresponds with reality; or a state within the soul that grants the power of distinction." [2] The combination of the words "Ilm" and "Ghayb" forms the term "Ilm al-Ghayb"; a term that essentially refers to awareness of matters hidden from the access and perception of human senses. [3] Accordingly, Ilm al-Ghayb is knowledge regarding truths and events that human senses are incapable of perceiving directly. The Quran also calls that which is concealed from human senses "Ghayb," as it states: "And there is no concealed thing in the heaven and the earth but that it is in a clear Book".[4] The Quran in various verses introduces Allah as "‘Alim al-Ghayb";[5] meaning His knowledge encompasses everything that lies outside the sphere of human perception and senses. Allah has dominion over all matters; whether hidden from human sight and perception or manifest and sensible. Therefore, the opposite of "Ghayb" is considered to be "Shahadah" (the Visible), and the Quran introduces Allah as "‘Alim al-Ghayb wa al-Shahadah".[6] The Holy Prophet (SAW) also said at Ghadir Khumm: "Let the present convey the message to the absent";[7] meaning those present should deliver the message to those who are absent. [8] In truth, the criterion for dividing objects into "present" and "absent" or "manifest" and "hidden" is the limitation of human knowledge and perceptive tools. Some matters fall within the realm of human sensation and awareness, while others lie outside the territory of his perception; thus, humans divide phenomena into two categories: present and absent. Consequently, human awareness also falls into these two types: awareness of sensible things and awareness of hidden matters. Therefore, the standard in defining "Ilm al-Ghayb" is the limitation of human knowledge; [9] any knowledge acquired beyond these borders counts as awareness of the Unseen, and this is precisely what is meant by Ilm al-Ghayb. It is worth noting that regarding the person who possesses this knowledge, Ilm al-Ghayb is divided into two types: [10] Inherent and Unlimited Knowledge of the Unseen: This refers to a type of awareness of the Unseen that is not acquired from anyone else. This type of Ilm al-Ghayb is unlimited and belongs exclusively to Allah, and it is said that no one else is a partner to Him in this knowledge. Of course, some exaggerators (Ghulat) and those who believe in delegation (Mufawwidah) have attributed this type of awareness of the Unseen to the Infallible Imams, a view rejected by Shia scholars as false. [11] Derived or Dependent Knowledge of the Unseen: This is a type of awareness of the Unseen granted by Allah to some of His servants. All scholars of the Imamiah school believe that the awareness of the divine Prophets and the Infallible Imams (AS) regarding the Unseen is of this type; it is by Allah's permission and teaching, and they acquire this form of knowledge of the Unseen from Allah. [12] Conclusion: "Ilm al-Ghayb" refers to knowledge of matters that are hidden from human perception and sensory experience. The term "Ghayb" applies to anything invisible or concealed, while "Ilm" linguistically denotes certain perception that aligns with reality. Combining the two, "Ilm al-Ghayb" is knowledge pertaining to truths and events that lie beyond the reach of human senses. The Quran refers to all hidden matters as "Ghayb" and introduces Allah as "‘Alim al-Ghayb wa al-Shahadah" (the Knower of the Unseen and the Visible); meaning He has encompassing knowledge over both the hidden and the manifest. The criterion for this classification is the limitation of human knowledge; any knowledge acquired outside the capacity of human perception is considered "Ghayb," and awareness of it is termed "Ilm al-Ghayb." [1] . Lisan al-Arab, Ibn Manzur, Vol. 1, p. 654. [2] . Taj al-Arus, al-Zubaydi, Murtaḍá, Vol. 33, p. 127. [3] . Al-Tibyan fi Tafsir al-Quran, al-Shaykh al-Tusi, Vol. 6, p. 200. [4] . An-Naml: 75 «وَما مِن غائِبَةٍ فِي السَّماءِ وَالأَرضِ إِلّا في كِتابٍ مُبينٍ» [5] . At-Tawbah: 94 – Ar-Ra‘d: 9 – Al-Mu’minūn: 92 – As-Sajdah: 6 – As-Saba’: 3 – Az-Zumar: 46 – Al-Ḥashr: 22 – Aj-Jumu‘ah: 8 – At-Taghābun: 18 – Aj-Jinn: 26. «عَالِمُ الغَیب» [6] . At-Tawbah: 94 – Ar-Ra‘d: 9 – Al-Mu’minūn: 92 – As-Sajdah: 6 – Az-Zumar: 46 – Al-Ḥashr: 22 – Aj-Jumu‘ah: 8 – At-Taghābun: 18 – Aj-Jinn: 26 «عَالِمُ الغَیبِ وَالشَّهَادَةِ» . [7] . Al-Kafi, al-Shaykh al-Kulayni, Vol. 8, p. 344. [8] . Manshur Jawid, Subhani, Shaykh Ja'far, Vol. 10, p. 18. [9] . Ilm al-Ghayb Agahi Sevom, Subhani, Ja'far, p. 24. [10] . Jadal Ahsan, Subhani, Ja'far, pp. 98-99. [11] . Awail al-Maqalat fi al-Madhahib wa al-Mukhtar, al-Shaykh al-Mufid, p. 67. [12] . Ilm al-Ghayb Agahi Sevom, Subhani, Ja'far, pp. 63-64 / Awail al-Maqalat fi al-Madhahib wa al-Mukhtar, al-Shaykh al-Mufid, p. 313.