Rajaee

What are their meanings in language and terminology? In language, Tawhid originates from the root "wahd," meaning oneness or singularity. Hence, it refers to something that is absolute or without parts.[1] Based on this, Tawhid is defined in terminology as: believing in one God.[2] Martyr Motahhari also states that Tawhid means belief in God and the oneness of the Divine.[3] And Ayatollah Subhani, in explaining this oneness, has stated that Tawhid is believing in the oneness of God in terms of His essence, actions, and worship.[4] Based on this, believing in the oneness of God is described through various levels of Tawhid.[5] Tawhid, as the most fundamental belief of Muslims, is mentioned throughout the Noble Quran. God Almighty has explicitly or implicitly addressed the issue of Tawhid in about 130 verses of the Quran, and even an entire sura is named after it. The first verse of Surah "at-Tawhid" clearly states the position of God Almighty: "Say, 'He is Allah, the One and Only.'"[6] Imam Sadiq (peace be upon him) in a narration has stated that the reason for the revelation of this surah was a question asked by the Jews about the concise description of God Almighty.[7] Regarding this same verse, in a narration from Imam Ali (peace be upon him), it was asked about the meaning of this oneness, and he replied: When it is said that God is one, it can be understood in four ways. First, that God is a number in contrast to two, which is impossible for God. Second, that God is one of His kind, which is also meaningless for God. So, there remain two other ways: one is His being unique, which is correct for God. The other is that God is indivisible from within, in other words, God is simple.[8] The opposite of Tawhid is Shirk, which means associating partners with something and the existence of one being in two things, such as animality being common to both humans and horses.[9] Based on this, Shirk means believing that someone or something shares the attributes and position of God, while nothing is like God.[10] The Noble Quran presents an argument against Shirk, saying, "If there had been within the heavens and earth gods besides Allah, both would have been ruined."[11] And according to the narrations, the meaning of Shirk is associating partners with God absolutely.[12] Various levels can be considered for this, including lordship, which the Quran refers to, saying that if there were two managers in this world, corruption and destruction would engulf the world. Shirk is considered one of the major sins, and in whatever form it occurs, it leads to the believer going to Hell. In a narration from Imam Jawad (peace be upon him) quoting his father and grandfather, Shirk is described as "the greatest of major sins."[13] [1] "Al-Mufradāt fī Gharīb al-Qurʾān" (The Singularities in the Strange Words of the Quran), Dar al-Qalam, by Al-Rāghib al-Isfahānī, Volume 1, Page 857, https://B2n.ir/e29366 [2] "Ma'arif al-Qur'an" (The Meanings of the Quran), by Mohammad Taqi Misbah Yazdi, Volume 1, Page 58, https://B2n.ir/b46994 [3] Book Title: "Tawhid" (Oneness), by Murtaza Mutahhari, Volume 1, Page 13, https://B2n.ir/u04694 [4] "Tawhid and Shirk in the Noble Quran," by Sheikh Jafar Subhani, Volume 1, Page 5, https://B2n.ir/k56940 [5] "Tawhid According to the Ahl al-Bayt," by Alaa al-Hussun, Volume 1, Page 9, https://B2n.ir/p26874 [6] Surah al-Ikhlas, Verse 1, Translation by Ayatollah Makarem Shirazi [7] “Tafsir Riwaei Ahlulbayt, Volume 18, Page 450 [8] "Tawhid," by Sheikh al-Saduq, Volume 1, Page 83, https://B2n.ir/q96148 [9] "Al-Mufradāt fī Gharīb al-Qurʾān" (The Singularities in the Strange Words of the Quran), Dar al-Qalam, by Al-Rāghib al-Isfahānī, Volume 1, Page 451, https://B2n.ir/r08145 [10] "Bihar al-Anwar," by Allama Majlisi, Volume 10, Page 184, https://B2n.ir/n49953 [11] Surah Al-Anbiya, Verse 22 [12] "Tafsir al-Ayyashi," by Muhammad bin Masud al-Ayyashi, Volume 1, Page 255, https://B2n.ir/k89533 [13] Al-Kulayni, Al-Kafi, Volume 2, Page 285, https://B2n.ir/u63025

How does the story of the Mubahala refer to Imam Ali's successorship after Rasulullah (s.a.w.s)? The story is pretty straightforward! when Rasulullah (s.a.w.s) went for the Mubahala, he was accompanied by 4 others: Lady Fatima (s.a), Imam Ali (a.s), and their two sons al-Hassan (a.s) and al-Hussain (a.s)[1]. Seeing Rasulullah (s.a.w.s) in that state, the Christians realized he was earnest. One of them said, “he’s sitting on his knees for Mubahala like the prophets”[2] trembled in fear and accepted to sign a peace pact with Muslims[3]. What makes the story of Mubahala even more interesting is they asked Rasulullah (s.a.w.s) why he had come with only his family. He answered because Allah (s.w.t) had instructed me to do so, referring to ayah 61 of Sura Aali Imran. The verse doesn't explicitly refer to Ahlulbayt (a.s) and devises a unique way to point to them. However, the phrase used for Ali (a.s) stands out. He is called the "nafs", signifying his similarity to Rasulullah (s.a.w.s) and elevating his status to be equal to Rasulullah (s.a.w.s). This argument is also echoed by Imam al-Hassan (a.s) in his letter to Mu’awiyah[4] and emphasized by Imam ar-Ridha (a.s) in his response to Ma’moun, highlighting the utmost closeness of Ali (a.s) to the position of Rasulullah (s.a.w.s) as his most important virtue. Finally, it is evident that Ali (a.s) holds the closest position to Prophet Muhammad (s.a.w.s) in terms of status and position, making him the most fitting person to succeed the prophet (s.a.w.s) and be designated as the leader of the Islamic nation. [1] Sayyed ibn Tawous, Sa’d as-Su’oud, p.90 [2] Ibn Shahr Ashoub, al-Manaqib, vol. 3, p.369 [3] Majlisi, Hayat al-Quloub, vol. 4, p.1305 [4] Shaykh at-Tousi, Amali, p. 563

How does the Quran signifies Immaculate Ahlulbayt (a.s) in narrating the event of Mubahala? In the event of Mubahala, there were 4 persons with Rasulullah (s.a.w.s): Imam Ali (a.s), Lady Fatima (s.a), Imam Hassan (a.s) and Imam Hussain (a.s). verse 61 of Surat "Aali Imran" Allah (s.w.t) refers to three groups to be present in Mubahala: 1. "[O]ur sons" -> which refers to Imam al-Hassan (a.s) and Imam al-Hussain (a.s) 2. "[O]ur women" -> which refers to Lady Fatima (s.a) 3. "[O]urselves" -> which refers to Imam Ali (a.s) Allama al-Majlisi claims that the narrations that prove the verse is about “Ahl al-Kisa” are Mutawatir[1] Al-Zamakhshari, a prominent Sunni scholar, considered this verse to be the strongest proof of the virtue of “Ahl al-Kisa”[2]. At-Tabarsi considers the verse as a sign of Lady Fatima’s superiority over all ladies in the world[3]. [1] Al-Majlisi, Haq al-Yaqin, vol. 1, p. 67 [2] Al-Zamakhshari, al-Kashshaf 1415 A.H, vol. 1, p. 370 [3] At-Tabarsi, Majma’ al-Bayan, vol. 2, p. 746

Why did the noble Prophet Muhammad (s.a.w.s) challenge the Christians of Najran to Mubahala? It is said that a group of Christians of Najran came to Medina to discuss religious issues with Prophet Muhammad (s.a.w.s) believing they could challenge Rasulullah (s.a.w.s) in spiritual matters. however, after facing the solid and tangible arguments of Prophet Muhammad (s.a.w.s) regarding Prophet Isa (Jesus Christ) they resisted accepting the reality. witnessing the Christians' unreasonable denial of the truth, the noble prophet (s.a.w.s) invited them to Mubahala. Traditionally, when two persons couldn't come to terms in their dispute, they would solemnly ask God the exalted to favor the right one and punish the wrong one.

What is the Quranic verse that refers to Mubahala? The Quranic verse that refers to this event is Surah Al-Imran, verse 61: “Now, whoever disputes with you ˹O Prophet˺ concerning Jesus after full knowledge has come to you, Say: ‘Come, let us call our sons and your sons, our women and your women, and ourselves and yourselves, then let us earnestly pray and invoke the curse of Allah on those who lie.’”

What is the story of the Mubahala? SUMMARY: The Mubahala was a solemn challenge issued by Prophet Muhammad (s.a.w.s) to Christian leaders from Najran to resolve a theological dispute. To emphasize the gravity of the situation, Muhammad (s.a.w.s) was accompanied by his closest family: his daughter Fatima (s.a), her husband Ali (a.s), and their two young sons, al-Hasan and al-Hussain (a.s), known collectively as Ahl al-Kisa. Upon witnessing this powerful display of faith and family, the Christian delegation backed down from the challenge, recognizing the immense spiritual authority and purity embodied by Muhammad (s.a.w.s) and his family (a.s). This event is considered a pivotal moment in Islamic history, affirming the truth of Islam and the special status of the Prophet's household. THE FULL STORY The event is said to have happened after the battle of Tabouk in the 9th year after Hijra. The Najran delegation was accompanied by "Abu Harith ibn Alqamah", the Archbishop of Najran, who traveled to Medina following Rasulullah's (s.a.w.s) letter claiming to be a prophet of God and inviting them to Islam. It's said before starting their journey, first, they had a scientific debate among themselves about the issue of whether Muhammad (s.a.w.s) was a prophet or not. When they went through some of their ancient Christian scriptures they realized there was a truth in Muhammad's (s.a.w.s) claim, so they sought to visit the prophet and talk with him. According to Muhammad's (s.a.w.s) order, the delegation stayed in Medina for 3 days before having any official discussion with him. That was a good opportunity to observe Muhammad's (s.a.w.s) actions and attitude. The more they observed, the clearer it became that a prophet of God was before them. Finally, the official meeting was held and the delegation started asking questions. Their very first question was about Prophet Isa (Jesus Christ). Prophet Muhammad (s.a.w.s) asserted that he was no one but a humble servant and a prophet of God (s.w.t), and to prove his words, he referred to this Quranic verse: Although Muhammad's argument seemed convincing, they adamantly insisted upon their position of Jesus being the son of God. Therefore, by Allah's order, Muhammad (s.a.w.s) invited them to Mubahala [the Quran 3:61]. A date was set and each party agreed to bring their companions for the ceremony as it was part of the custom. On the promised day, the delegation had brought all their men in the belief that their large numbers would attract God's favor. On the other hand, Prophet Muhammad (s.a.w.s) arrived with only a handful of his family members: his beloved daughter Lady Fatima (s.a), his cousin and son-in-law Ali (a.s), and his two lovely grandsons al-Hassan and al-Hussain (a.s). Upon seeing this, the heads of the delegation rushed to the presence of the prophet and asked, "Are you going to take part in Mubahala with only these people?!" The prophet replied, "Yes, they're the closest individuals to Allah after me." He remained steadfast in his belief. One of them said, "I see faces that, if they raise their hands in prayer, they can move mountains!" It is said that the signs of divine retribution appeared as well, so the delegation shivered in fear of the punishment and agreed to compromise.

WHEN WAS SHIA CREATED? There are different theories about the date of the creation of Shia in Islam. According to one theory approved by Shia, the denomination was formed during the time of Prophet Muhammad (s.a.w.s), and the true followers of Ali ibn Abu Talib were referred to as Shia during that period. Given the historical nature of this theory, corroborating evidence of the same nature is indispensable. Shia scholarship provides compelling support. The narrations of Rasulullah (s.a.w.s) that are accepted by both Shia and Sunni hold significant weight in this regard, as they both acknowledge the credibility of his words and actions. The noble Quran states, "Indeed, in the Messenger of Allah you have an excellent example..." [al-Ahzab:21], underscoring Rasulullah's role as a model for the Islamic nation. In another ayah, he's regarded as a person who does not speak of his own desires. [Quran 53:3]. Therefore, whatever Rasulullah's words and actions reach us (through authentic methods of course) are proof for and against us and we have to follow. Considering the above-mentioned points, there are certain narrations in which Rasulullah (s.a.w.s) referred to the followers of Ali (a.s) as "Shia" and gave the good news of their "success" in the afterlife: "Ali and his followers are the victorious" (Amali Shaykh as-Sadooq, p. 16)