Taqavi

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.

What are the Benefits and Effects of the Belief in Bada’? To understand the benefits and effects of Bada’, one must first define its meaning: Bada’ occurs when Allah manifests a matter that was inscribed in the "Tablet of Erasure and Affirmation" (Lauh al-Mahw wa al-Ithbat). This may be something that even certain near-stationed angels or Prophets were aware of—where an angel informed a Prophet, and the Prophet informed his Ummah—but subsequently, the reality unfolds differently from that prediction. This is because Allah erased that previous decree and brought another matter into external existence. All of this was within His absolute and perfect knowledge. However, it was within His 'Hidden and Guarded Knowledge' (Al-'Ilm al-Makhzun al-Masun), which neither a near-stationed angel, nor a Messenger-Prophet, nor a tested servant (Wali) has been granted access to. This station of knowledge is what the Holy Quran refers to as the 'Mother of the Book' (Umm al-Kitab). Allah refers to both this and the first station (the Tablet of Erasure and Affirmation) in the verse: "Allah erases what He wills and affirms, and with Him is the Mother of the Book".[1]-[2] Bada’ is, in truth, a manifestation of Allah’s continuous interaction with humanity, opening new paths for guidance and forgiveness; this very meaning is considered a sign of His infinite Mercy. Important benefits lie within the belief in Bada’; faith in it reminds us that Allah is managing and organizing the universe at every moment. Such a perspective manifests the station of Allah’s Lordship (Rububiyyah). For instance, regarding the verse: "And there will appear to them from Allah that which they had not taken into account", [3] it is narrated that when Allah observes a servant practicing "silat al-rahim" (maintaining family ties), He increases their lifespan; when He sees them severing family ties, He shortens it. When it becomes manifest to Allah that a servant has committed adultery, He reduces their sustenance and lifespan, and when chastity and restraint are manifested, He increases both. [4] This view challenges the belief of Jewish, who consider Allah to be "hand-tied" or withdrawn from the administration of affairs. [5] The Late Ayatollah Al-Khoei regarding the significance and benefits of Bada’ states: "This perspective is, in fact, a clear emphasis on the meaning that the universe—in both its origin and its continuity—is under the absolute dominance and power of the Divine. Allah’s Will flows through all beings from eternity to eternity. Belief in Bada’ points to this reality and clarifies the distinction between Divine Knowledge and the knowledge of creatures. For the knowledge of a creature—even at the rank of Prophethood or Wasayah (Successorship)—never reaches the breadth and encompassment of Allah’s knowledge. Even if some of them, through Divine teaching, become aware of all the realms of possibility, they still lack encompassment of that portion of knowledge which Allah has reserved for Himself. They only become aware of the realization or non-realization of Divine Will regarding the emergence of something if Allah informs them of it with certainty." Belief in Bada’ directs a human toward greater reliance on and attention to Allah; meaning the servant seeks the fulfillment of prayers, the meeting of needs, the tawfiq (success) for obedience, and the avoidance of sin from Allah. In contrast, denying Bada’ and believing that whatever the Pen of Decree has written will happen without exception leads to human despair regarding the efficacy of prayer. If what the servant seeks is already fixed in the decree, its realization is certain and prayer plays no role; if the opposite is decreed, prayer will not change it. Such an outlook discourages the servant from prayer and supplication, viewing them as fruitless. This same meaning applies to other acts of worship and charity (Sadaqah), which are introduced in the narrations of the Ma’sumeen (AS) as causes for increasing lifespan, expanding sustenance, and fulfilling human needs. It is for this reason that the Ahl al-Bayt (AS) emphasized the importance and status of Bada’ in numerous narrations. [6] Allameh Al-Majlisi mentions four fundamental benefits and wisdoms for Bada’: 1. Increase in Knowledge for Angels: Bada’ allows the scribing angels and those aware of the Tablet of Erasure and Affirmation to witness Allah's grace toward His servants and their attainment of what they deserve in this world. This leads to an increase in the angels' recognition and gnosis (Ma'rifah) of their Lord. 2. Invitation to Good and Deterrence from Evil (The Impact of Deeds): When people hear through the Prophets and Divine Proofs (Hujjahs) that their good and bad deeds have a direct impact on their destiny (within the Tablet of Erasure and Affirmation), this awareness becomes a motivation to hasten toward good deeds and avoid sins. 3. Divine Trial and Examination for the Awliya: Sometimes Prophets or Awsiya (Successors) are informed of the contents of the Tablet of Erasure and Affirmation, but later the opposite occurs. In this state, they are required to surrender and submit to Allah's new Will. This is a difficult task and a great trial that increases their reward and distinguishes believers with firm certainty from those whose footing in religion is weak. 4. Providing Hope and Comfort to Believers (Expectation of Relief): Bada’ is a way to keep hope alive in the hearts of believers awaiting the victory of truth and the relief (Faraj) of the Awliya of Allah. Allameh Majlisi points to two examples: The Story of Prophet Nuh (AS): The news of the destruction of his people was delayed several times (to sift out the true companions). The Relief of the Ahl al-Bayt (AS): If the Shia, at the beginning of their trials and the severity of their afflictions, knew that their relief would not come for another thousand years, they might have despaired and turned away from religion. However, they were informed of the "closeness" of the relief so they would remain steadfast in religion and be rewarded for their "Expectation of Relief". [7] Conclusion: In religious thought, Bada’ refers to Allah manifesting a matter to His servants that was previously hidden from them. This belief demonstrates the absolute sovereignty and dynamic will of Allah in governing the universe, challenging the notion that "Allah’s hand is tied." Its most significant educational benefit is instilling hope and vitality in life; the servant realizes that through prayer (Dua), charity (Sadaqah), and righteous deeds, they can alter non-absolute decrees and escape despair. Furthermore, Bada’ serves as a tool to test the submission of Allah’s Awliya (Prophets and Imams) to His new Will and serves to increase the knowledge of the angels. This doctrine, by promising the possibility of change during hardships, calls believers to patience and the "Expectation of Relief" (Intizar al-Faraj), preventing them from turning away from religion during prolonged trials. In essence, Bada’ is a manifestation of Mercy and the continuous interaction between the Creator and humanity for guidance and forgiveness at every moment. [1] . Ar-Ra’d: 39. «يَمْحُوا اللهُ ما يَشاءُ وَيُثْبِتْ وَعِنْدَهُ أُمُّ الكِتابِ» [2] . Asl al-Shi'a wa Usuluha, Al-Sheikh Muhammad Husayn Kashif al-Ghita, p. 313. For further reading, refer to the question: "What is the concept and nature of Bada'?" [3] . Az-Zumar: 47. «وَبَدَا لَهُمْ مِنَ اللَّهِ مَا لَمْ يَكُونُوا يَحْتَسِبُونَ» [4] . Al-Tawhid, Al-Sheikh al-Saduq, p. 336. [5] . Bihar al-Anwar (Dar al-Ihya al-Turath edition), Al-Allamah al-Majlisi, Vol. 4, p. 109. [6] . Al-Bayan fi Tafsir al-Quran, Al-Sayyid Abu al-Qasim al-Khoei, p. 391. [7] . Bihar al-Anwar, Al-Allamah al-Majlisi, Vol. 4, p. 131.

What do we know about Imam Al-Hassan Al-Mujtaba's life? Al-Hassan bin Ali bin Abi Talib (AS), the second Shia Imam, the eldest son of Imam Ali (AS) and Hazrat Fatima (SA), and the distinguished grandson of the Prophet (SAW), was born in the city of Medina[1] on the 15th of Ramadan in the third year of the Hijrah,[2] according to the famous reports. [3] It is well-known among both Shia and Sunni sources that the names of Imam Al-Hassan and Imam Al-Hussain (AS) were chosen by the command of Allah and the instruction of the Messenger of Allah (SAW) [4]. [4] Some historical and hadith sources state that the people of the Arabian Peninsula were not previously familiar with the names "Hassan" and "Hussain," and these two names were revealed by Allah to the Prophet (SAW) so that he might bestow them upon the children of Ali (AS) and Fatima (SA) [5]. [5] Kunya and Titles of Imam Al-Hassan Al-Mujtaba (AS) The Kunya of Imam Al-Hassan (AS) is recorded as "Abu Muhammad," and no other Kunya is mentioned for him [6], [6] except for al-Khasibi, who mentioned "Abu al-Qasim" in addition to "Abu Muhammad" [7]. [7] His titles include: Sibt Rasul Allah (Grandson of the Messenger of Allah), Rayhanat Nabi Allah (The Flower of the Prophet of Allah), Sayyid Shabab Ahl al-Jannah (Master of the Youth of Paradise), Qurrat Ayn al-Batul (The Delight of the Eye of al-Batul), Al-Alim (The Scholar), Mulham al-Haq (The Inspired by Truth), and Qa'id al-Khalq (Leader of Creation) [8]. [8] Some sources list other titles; for example, Ibn Shahrashub lists "The First Grandson, The Second Imam, The Third Role Model, The Fourth Remembrance, and The Fifth Participant in Mubahala" [9]. [9] The Children of Imam Al-Hassan Al-Mujtaba (AS) The number of Imam Al-Hassan Al-Mujtaba’s (AS) children is a subject of disagreement; Sheikh al-Mufid records it as 15 [10], [10] while Sheikh al-Tabarsi mentions 9 sons and 7 daughters [11]. [11] Among his daughters, Umm al-Hussain was the wife of Abdullah bin al-Zubayr, Umm Abdullah was the wife of Imam Al-Sajjad (AS), and Umm Salama was the wife of Amr bin Munzir [12]. [12] Among the sons, only Al-Hassan al-Muthanna, Zayd, Umar, and Al-Hussain al-Athram had descendants. However, the lineages of Umar and Al-Hussain al-Athram soon became extinct, while the lineages of Al-Hassan al-Muthanna and Zayd continued [13]. [13] Their descendants are known as the Hasani Sayyids [14]. [14] The Wives of Imam Al-Hassan Al-Mujtaba (AS) According to historical sources, Imam Al-Hassan Al-Mujtaba (AS) had 13 wives [15]. [15] The most prominent among them was Khawla bint Manzur al-Fazari, the mother of Al-Hassan al-Muthanna, who remained his wife until the end of the Imam's life. Ja'dah bint al-Ash'ath al-Kindi caused the Imam's martyrdom by poisoning him [16]. [16] A’isha al-Khath’ami was divorced after a sarcastic remark regarding the caliphate [17]. [17] Other wives included Umm Kulthum, Umm Ishaq, Umm Bashir, Hind bint Abd al-Rahman, Zaynab bint Subay', and Nafilah (the mother of Al-Qasim) [18]. [18] These marriages played significant roles in the social and political alliances of that era. Leadership and the Conflict with Muawiyah After the martyrdom of Amir al-Mu'minin Ali (AS), Imam Al-Hassan (AS), as the successor and grandson of the Messenger of Allah, took over the leadership of the Ummah, and the people of Iraq pledged allegiance to him freely and without compulsion [19]. [19] This allegiance alarmed Muawiyah; he sent spies to Iraq, who were killed after their activities were exposed by the Imam’s officials [20]. [20] Following these events, correspondence took place between the Imam and Muawiyah, in which Muawiyah invited the Imam to pledge allegiance to him, claiming he was more capable of governing, even though the Imam’s virtues and kinship with the Prophet were hidden from no one [21]. [21] With the failure of negotiations, Muawiyah prepared the Syrian army for battle [22], [22] and the Imam also called the people of Iraq to Jihad. However, the treachery of commanders [23] [23] and the disloyalty of the people—including some defecting to Muawiyah [24] [24] and others rebelling against the Imam—led to the Imam being wounded and forced to seek refuge in Mada'in [25]. [25] In these circumstances, Imam Al-Hassan (AS) preferred ceasing the war over being killed at the hands of disloyal followers [26]. [26] He transferred the government to Muawiyah under conditions that protected the religion and the Shia [27]. [27] Nevertheless, the Imam used every opportunity to expose Muawiyah's corruption and lack of legitimacy. In a historical statement, he identified Muawiyah's lack of true faith, his family’s enmity toward Islam, his political betrayals, and his war against Ali (AS) as signs of his disbelief [28]. [28] Ultimately, Muawiyah, viewing the Imam’s status as a threat, martyred Imam Al-Hassan (AS) through trickery and conspiracy. Martyrdom of Imam Al-Hassan Al-Mujtaba (AS) Imam Al-Hassan (AS) was poisoned multiple times by Muawiyah’s agents [29] [29] and finally attained martyrdom through the poison administered by his wife, Ja'dah, at the instigation of Muawiyah [30]. [30] Ja'dah became the Imam's wife through the trickery of her father, Ash'ath [31], [31] and played a role in this crime due to family grudge [32]. [32] The Quraysh used to call Ja'dah's children "the sons of the one who poisons her husbands" [33]. [33] In his final moments, the Imam willed that if there was opposition to his burial next to the Prophet, conflict should be avoided [34]. [34] Date of Martyrdom Due to the poison administered at the instigation of Muawiyah and by his wife Ja'dah, Imam Al-Hassan Al-Mujtaba (AS) attained martyrdom on Thursday, the 28th of Safar, in the year 50 AH, at the age of 48 [35]. [35] However, there are discrepancies regarding the date and his age; some sources mention the end of Safar or early Rabi' al-Awwal in the year 49 or 50 AH, and his age as 47 or 48 [36]. [36] [1] . Al-Irshad, Al-Sheikh al-Mufid, Vol. 2, p. 5 / Tahdhib al-Ahkam, Al-Sheikh Al-Tusi, Vol. 6, p. 39. [2] . Kashf al-Ghummah fi Ma’rifat al-A’immah, Ibn Abi al-Fath al-Irbili, Vol. 2, p. 136 / I’lam al-Wara bi-A’lam al-Huda, Al-Sheikh al-Tabarsi, Vol. 1, p. 402 / Al-Kafi, Al-Sheikh al-Kulayni, Vol. 1, p. 461. [3] . Manaqib Al Abi Talib, Ibn Shahrashub, Vol. 3, p. 191 / Usd al-Ghabah fi Ma’rifat al-Sahabah, Ibn al-Athir (Izz al-Din), Vol. 2, p. 10. [4] . ‘Ilal al-Shara'i’, Al-Sheikh al-Saduq, Vol. 1, p. 137 / Al-Amali, Al-Sheikh al-Tusi, p. 367 / I’lam al-Wara bi-A’lam al-Huda, Al-Sheikh al-Tabarsi, Vol. 1, p. 411. [5] . Usd al-Ghabah fi Ma’rifat al-Sahabah, Ibn al-Athir (Izz al-Din), Vol. 2, p. 9. [6] . Al-Irshad, Al-Sheikh al-Mufid, Vol. 2, p. 5 / Tarikh Madinat Dimashq, Ibn Asakir, Vol. 13, p. 172 / Kashf al-Ghummah, Ibn Abi al-Fath al-Irbili, Vol. 2, p. 139 / I’lam al-Wara, Al-Sheikh al-Tabarsi, Vol. 1, p. 402. [7] . Al-Hidayah al-Kubra, Al-Khasibi (Husayn bin Hamdan), p. 183. [8] . Alqab al-Rasul wa ‘Itratih, Al-Rawandi (Qutb al-Din), p. 52. [9] . Manaqib Al Abi Talib, Ibn Shahrashub, Vol. 3, p. 172. [10] . Al-Irshad, Al-Sheikh al-Mufid, Vol. 2, p. 20. [11] . I’lam al-Wara bi-A’lam al-Huda, Al-Sheikh al-Tabarsi, Vol. 1, p. 416. [12] . Nasab Quraysh, Al-Zubayri (Mus'ab bin Abdullah), p. 50. [13] . Kashf al-Ghummah, Ibn Abi al-Fath al-Irbili, Vol. 2, p. 198. [14] . Al-Ansab, Al-Sam'ani (Abd al-Karim), Vol. 4, p. 159. [15] . Hayat al-Imam al-Hasan bin Ali (AS): Dirasah wa Tahlil, Baqir Sharif al-Qurashi, Vol. 2, pp. 455-460. [16] . Al-Irshad, Al-Sheikh al-Mufid, Vol. 2, p. 15. [17] . Tarikh Madinat Dimashq, Ibn Asakir, Vol. 13, p. 251. [18] . Hayat al-Imam al-Hasan bin Ali (AS): Dirasah wa Tahlil, Baqir Sharif al-Qurashi, Vol. 2, p. 460. [19] . Al-Imam al-Hasan bin Ali (AS): Shuja'at Qiyadah wa Hikmat Siyasah, Al-Sheikh Muhammad al-Sanad, p. 43. [20] . Al-Irshad, Al-Sheikh al-Mufid, Vol. 2, p. 9. [21] . Sirat al-A'immah al-Ithna Ashar (AS), Hashim Ma'ruf al-Hasani, Vol. 1, p. 508. [22] . Nasikh al-Tawarikh: Dar Ahwalat-e Hazrat-e Imam Hasan Mujtaba (AS), Sepehr (Muhammad Taqi Lisan al-Mulk), Vol. 1, pp. 199-200. [23] . Sulh al-Hasan, Al-Sheikh Radi Al-Yasin, p. 115. [24] . Al-Gharat, Al-Thaqafi al-Kufi (Ibrahim), Vol. 2, p. 644. [25] . Sharh Nahj al-Balaghah, Ibn Abi al-Hadid, Vol. 16, pp. 41-42. [26] . Al-Ihtijaj, Al-Tabarsi (Abu Mansur), Vol. 2, p. 10. [27] . Al-Imam al-Hasan bin Ali (AS): Shuja'at Qiyadah wa Hikmat Siyasah, Al-Sheikh Muhammad al-Sanad, p. 71. [28] . Nasikh al-Tawarikh: Dar Ahwalat-e Hazrat-e Imam Hasan Mujtaba (AS), Sepehr (Muhammad Taqi Lisan al-Mulk), Vol. 1, p. 259. [29] . Ansab al-Ashraf, Al-Baladhuri, Vol. 3, p. 55. [30] . Manaqib Al Abi Talib, Ibn Shahrashub, Vol. 3, p. 202. [31] . Hayat al-Imam al-Hasan bin Ali (AS): Dirasah wa Tahlil, Baqir Sharif al-Qurashi, Vol. 2, p. 458. [32] . Al-Tuhfah al-Latifah fi Tarikh al-Madinah al-Sharifah, Al-Sakhawi (Shams al-Din), Vol. 1, p. 283. [33] . Danishnamah-ye Jahan-e Islam (Encyclopedia of the World of Islam), Islamic Encyclopedia Foundation, p. 4692. [34] . Tarikh al-Ya'qubi, Ahmad bin Abi Ya'qub, Vol. 2, p. 225. [35] . Al-Irshad, Al-Sheikh al-Mufid, Vol. 2, p. 15. [36] . Al-Isti'ab fi Ma'rifat al-Ashab, Ibn Abd al-Barr, Vol. 1, p. 389 / Bihar al-Anwar, Al-Allamah al-Majlisi, Vol. 44, p. 134 / Al-Durus al-Shar'iyyah fi Fiqh al-Imamiyyah, Al-Shahid al-Awwal, Vol. 2, p. 7 / Al-Ma'arif, Al-Dinawari (Ibn Qutaybah), p. 212.

Who was Imam Al-Hussain (AS): A Brief Biography? Al-Hussain ibn Ali (AS) is the third leader and Imam of the Shia school of thought. According to the consensus of historical and hadith sources, his full lineage is: Al-Hussain bin Ali bin Abi Talib bin Abd al-Muttalib bin Hashim. On his mother's side, he is the grandson of the Prophet, Hazrat Muhammad al-Mustafa (SAW). His father, Imam Ali ibn Abi Talib (AS), is the first Shia Imam and the fourth caliph of Muslims, and his mother, Hazrat Fatima al-Zahra (SA), the daughter of the Prophet, is considered one of the most prominent women in Islamic history.[1] Titles and Kunya In authentic historical and hadith sources, the Kunya of Imam Al-Hussain (AS) is predominantly mentioned as "Abu Abdillah".[2] This title is widely used in both general and specific Shia works. However, Abu Abdillah al-Khasibi, a specialized theologian and writer of the early centuries, considered his Kunya to be "Abu Ali";[3] a view that is less accepted among later sources. In addition to his Kunya, in the narrations of the Shia Imams, Imam Al-Hussain (AS) is known by titles such as "Al-Shahid" (The Martyr) and "Sayyid al-Shuhada" (The Master of Martyrs); [4] titles that refer to the event of Ashura and his distinguished position in the Shia culture of martyrdom. Birth Imam Al-Hussain ibn Ali (AS), according to the consensus of historical and hadith sources, was born in the holy city of Medina. [5] Regarding the year of his birth, various reports exist, including the third, [6] fourth, [7] fifth, [8] and sixth[9] years of the Hijrah. The most famous narration identifies the 3rd of Sha'ban as his date of birth, [10] though some historical sources also mention the end of Rabi' al-Awwal, [11] the 5th of Sha'ban, [12] or one of the early nights of Sha'ban. [13] Furthermore, in some narrations, the time of his birth is stated to be the sunset of Thursday. [14] Children and Wives In authentic historical and biographical (Rijal) sources, five wives are mentioned for Imam Al-Hussain (AS), some of whom played important roles in Shia history. Rabab bint Imru al-Qays, the daughter of a Christian man who converted to Islam during the caliphate of Umar, was proposed to by Hazrat Ali (AS) for Imam Al-Hussain. The result of this marriage was two children named Abdullah (the martyred nursing infant of Karbala) and Sakina. [15] Rabab was present at the Event of Karbala, and Imam Al-Hussain remembered her before going to the battlefield using the phrase "O Rabab".[16] Shahrbanu (or Shah-Zanan), a lady of Iranian origin, is the mother of Imam Zayn al-Abidin (AS), [17] who is mentioned with great respect in Shia sources and is regarded as a symbol of the cultural bond between Iran and Islam. Layla bint Abi Murrah bin Urwah bin Mas'ud al-Thaqafi was from the Thaqif clan and is introduced in sources as one of Imam Al-Hussain’s wives. [18] Umm Ishaq bint Talhah bin Ubaydullah was the daughter of one of the famous companions of the Prophet, and her mother was Jarba bint Qasamah bin Hanzalah. [19] Additionally, some sources mention a woman from the Quda'ah tribe named Sulafah among the wives of Imam Al-Hussain, from whom a son named Ja'far was born. [20] The number of Imam Al-Hussain’s (AS) children is reported differently in historical and biographical sources. Ancient sources mention four sons and two daughters, [21] while later sources refer to six sons and three daughters. Their names are: Ali al-Akbar (martyr of Karbala), Ali al-Awsat (Imam Zayn al-Abidin), Ali al-Asghar (the nursing infant martyred in Karbala), Muhammad, Abdullah, Ja'far, Sakina, Fatima, and Zaynab. [22] The Period of Imamate During the Imamate of Imam Al-Hussain (AS), part of the time coincided with the caliphate of Muawiyah. In a letter expressing concern about the Imam's behavior, Muawiyah invited him to avoid confrontation with the government. In response, Imam Al-Hussain (AS) considered the reports to be the result of gossip-mongering and emphasized that silence in the face of oppression is not permissible. He pointed out examples of Muawiyah's injustices and ultimately questioned the religious and moral legitimacy of his rule. [23] By exposing the injustices of Muawiyah's government, Imam Al-Hussain (AS) confronted his rule. After Muawiyah's death and Yazid’s rise to power, the Imam was met with a demand for allegiance from Utbah bin Abi Sufyan, but he rejected this request by citing the status of the Ahl al-Bayt and the Prophet's (PBUH) saying regarding the prohibition of the caliphate for the family of Abu Sufyan. In response, Yazid ordered the killing of the Imam. Upon learning of this decision, Imam Al-Hussain (AS) intended to migrate to Iraq, and before his departure, he bid farewell to the Prophet's (PBUH) grave for two consecutive nights. On the second night, he saw the Prophet (PBUH) in a dream, who informed him of his martyrdom and promised him a high station in Paradise. [24] Martyrdom On the tenth day of the month of Muharram in the year 61 AH, [25] Imam Al-Hussain (AS) was martyred in the land of Nineveh, known today as Karbala in the country of Iraq. In historical sources, the day of his martyrdom is attributed to different days of the week, including Friday, [26] Saturday, [27] Sunday, [28] and Monday. [29] However, the famous and trusted opinion among most historians and Imami scholars is Friday. [30] Regarding the honorable age of Imam Al-Hussain (AS) at the time of martyrdom, reports vary between 56 and 58 years, and his exact age is not precisely determined. [31] [1] . Maqatil al-Talibiyyin, Abu al-Faraj al-Isfahani, p. 51 / Al-Irshad, Sheikh al-Mufid, vol. 2, p. 27. [2] . Al-Ma'arif, Ibn Qutaybah, p. 213 / Al-Mu'jam al-Kabir, al-Tabarani, vol. 3, p. 94 / Al-Irshad, Sheikh al-Mufid, vol. 2, p. 27. [3] . Al-Hidayah al-Kubra, al-Khasibi, p. 201. [4] . Qurb al-Isnad, al-Himyari, p. 100 / Al-Amali, Sheikh al-Tusi, p. 449 / Bihar al-Anwar, Allamah al-Majlisi, vol. 37, p. 95. [5] . Al-Irshad, Sheikh al-Mufid, vol. 2, p. 27/ Tahdhib al-Ahkam, Sheikh Al-Tusi, vol. 6, p. 41. [6] . Al-Kafi, Sheikh Al-Kulayni, vol. 1, p. 463. [7] . Tarikh al-Ya'qubi, Ahmad ibn Abi Ya'qub, vol. 2, p. 246. [8] . Al-Isti'ab, Ibn Abd al-Barr, vol. 1, p. 393. [9] . History of Medina Damascus, Ibn Asakir, Vol. 14, p. 116. [10] . Bihar al-Anwar, Allamah al-Majlisi, vol. 44, p. 201. [11] . Tahdhib al-Ahkam, Sheikh Al-Tusi, vol. 6, p. 41. [12] . Al-Irshad, Sheikh al-Mufid, vol. 2, p. 27. [13] . Tarikh al-Tabari, al-Tabari, Ibn Jarir, vol. 2, p. 555. [14] . Kamal al-Din, Sheikh al-Saduq, vol. 1, p. 282. [15] . Al-Aghani, Abu al-Faraj al-Isfahani, vol. 16, p. 361. [16] . Al-Luhuf, Sayyid bin Tawus, p. 50. [17] . Al-Irshad, Sheikh al-Mufid, vol. 2, p. 135. [18] . Tarikh al-Ya'qubi, Ahmad ibn Abi Ya'qub, vol. 2, p. 247. [19] . Al-Tabaqat al-Kubra, Ibn Sa'd, vol. 3, p. 214. [20] . Al-Tabaqat al-Kubra, Ibn Sa'd, vol. 10, p. 370 / Al-Irshad, Sheikh al-Mufid, vol. 2, p. 135. [21] . Sirr al-Silsilah al-Alawiyyah, al-Bukhari, p. 30. [22] . Manaqib Al Abi Talib, Ibn Shahrashub, vol. 3, p. 231. [23] . Musnad al-Imam al-Shahid, al-Ataridi, Shaykh Azizullah, vol. 1, p. 153. [24] . Ibid., p. 246. [25] . Ansab al-Ashraf, al-Baladhuri, vol. 1, p. 405. [26] . Maqatil al-Talibiyyin, Abu al-Faraj al-Isfahani, p. 51 [27] . Tarikh al-Tabari, al-Tabari, Ibn Jarir, vol. 5, p. 422. [28] . Al-Dhurriyyah al-Tahirah, Al-Razi al-Dawlabi, Abu Bishr Muhammad ibn Ahmad, p. 133. [29] . Tahdhib al-Ahkam, Sheikh Al-Tusi, vol. 6, p. 42. [30] . Al-Tanbih wa al-Ishraf, al-Mas'udi, p. 262. [31] . Tarikh al-Ya'qubi, Ahmad ibn Abi Ya'qub, vol. 2, p. 246 / Ilam al-Wara, Shaykh al-Tabarsi, vol. 1, p. 421 / Al-Kafi, Sheikh Al-Kulayni, vol. 1, p. 463 / Al-Tanbih wa al-Ishraf, Al-Mas'udi, Ali ibn al-Hussein, p. 263 / Al-Mu'jam al-Kabir, Al-Tabarani, vol. 3, p. 114 / Al-Ma'arif, Al-Dinuri, Ibn Qutaybah, p. 213.

What is the Sunni View on the Issue of "Bada"? The subject of Bada is one of the profound and complex concepts in Islamic theology that has always been discussed by theologians and commentators. Literally, the word means "appearing and becoming manifest after being hidden".[1] However, there is a disagreement regarding its technical definition. The Ahl al-Sunnah have adopted the literal meaning for Bada and, based on this, have raised objections and accusations against the Shia. [2] In contrast, the Shia by no means accept the literal meaning of Bada concerning Allah and categorically reject it. The Shia believe that the literal meaning of Bada has no place regarding the Divine, just as concepts like "the Hand of Allah," "the Face of Allah," and "the Plotting of Allah" cannot be accepted in their literal sense when applied to Him. Therefore, these terms are used metaphorically regarding Allah, and their meanings must be interpreted accordingly. [3] Thus, it must be stated that the Ahl al-Sunnah have either misunderstood the Shia concept of Bada or, in a more cynical view, have used it as a pretext to attack the Shia despite knowing its true meaning. [4] This is while the term Bada explicitly appears in the works of the Ahl al-Sunnah themselves. In a narration recorded by al-Bukhari in his "Sahih", it is mentioned that among the Children of Israel, there were three individuals afflicted with specific ailments—leprosy, baldness, and blindness—and "Bada occurred to Allah" regarding them. [5] In his commentary on this hadith, Ibn Hajar al-Asqalani states that the phrase "Bada occurred to Allah" means that Allah knew it from the beginning and then manifested it; it does not mean that something was hidden from Allah and then became apparent to Him, as such a notion is impossible regarding Allah. [6] Furthermore, Ibn Abi Hatim, in his Tafsir of the verse "It is Allah Who takes the souls at the time of their death",[7] narrates from Ibn Abbas a report that explicitly mentions Bada: "Allah causes people to die; if Bada occurs for Allah to take the soul, He takes it and the person dies, or He delays it until a specified time and returns the soul to its place".[8] Therefore, the occurrence of Bada is possible regarding a person's lifespan. In the commentary of the verse: "Allah blots out what He wills and confirms [what He wills], and with Him is the Mother of the Book",[9] it is stated: "Allah erases whatever He wills and confirms whatever He wills, and He adds to it, and He decreases from the lifespan and increases it." It is also narrated from Ibn Abbas: "There are two types of books: a book with Allah from which He erases what He wills and confirms what He wills, and a book with Him that does not change".[10] The expressions used in these narrations reflect the very same concept discussed in Shia books. The concept of Bada here signifies the realization of the Divine Will at the appointed time based on the best interests (Maslahah) of the servants, not the manifestation of something previously hidden from Allah. Such a notion regarding the Divine Essence is impossible according to Islamic teachings, both Shia and Sunni. In other words, the concept of Bada in Islamic theology refers to the change and transformation of conditional decrees. This change can occur in a person's lifespan—meaning it was decreed for an individual to pass away at a certain time, but based on Divine wisdom, that time changes. It can also occur in sustenance (Rizq)—meaning a person might have been decreed to be poor, but due to Divine wisdom, his situation is transformed and he becomes wealthy. To ensure this view is not perceived as a defect in Divine Knowledge, it should be noted that Allah's knowledge is explained in two levels: first, the "Tablet of Erasure and Writing" (Mahw wa Ithbat), where changes in partial decrees occur, and second, the "Protected Tablet" (Lauh al-Mahfuz), which is a fixed and unchangeable reality. Everything that undergoes change in the level of "Erasure and Writing" is already present in a comprehensive and complete manner within the "Protected Tablet." Thus, changes in partial decrees do not create any flaw in Allah's Absolute and Eternal Knowledge. Rather, they represent the different ranks and levels of Divine Knowledge, showing that a change in destiny is not a sign of ignorance or a defect in Allah's knowledge, but rather the realization of the Divine Will across different levels of decree. Conclusion: The issue of Bada is one of the significant and controversial concepts in Islamic theology. The Ahl al-Sunnah have generally interpreted it according to its literal meaning—"appearing after being hidden"—and have criticized the Shia based on this definition. However, the Shia completely reject this literal meaning when applied to Allah, considering it a metaphorical expression—similar to terms like "the Hand of Allah" (Yadullah) or "the Face of Allah" (Wajhullah)—which requires allegorical interpretation (Ta’wil). Evidence from narrations and exegesis (Tafsir) shows that the Ahl al-Sunnah have also accepted a similar concept in their own sources, even if they avoid using the specific term "Bada." [1] . Al-Qamus al-Muhit, al-Fayruzabadi, Vol. 4, p. 302 / Al-Sihah, al-Jawhari, Vol. 6, p. 2278 / Mu'jam Maqayis al-Lughah, Ibn Faris, Vol. 1, p. 212. [2] . Usul Madhhab al-Shia al-Imamiyyah, al-Qafari, Nasir, Vol. 2, p. 938 / Al-Tafsir al-Kabir, al-Razi, Fakhr al-Din, Vol. 19, p. 52 / Al-Fusul fi al-Usul, al-Jassas, Vol. 2, p. 200. [3] . Danishnamah-ye Jahan-e Islam (Encyclopedia of the World of Islam), Vol. 1, p. 677. [4] . Badhl al-Majhud fi Ithbat Mushabahat al-Rafidah lil-Yahud, al-Jumayli, Abdullah, Vol. 1, p. 329. [5] . Sahih al-Bukhari, al-Bukhari, Vol. 4, p. 171. [6] . Fath al-Bari, al-Asqalani, Ibn Hajar, Vol. 6, p. 502. [7] . Az-Zumar: 42 «اللَّهُ يَتَوَفَّى الْأَنْفُسَ حِينَ مَوْتِهَا» [8] . Tafsir Ibn Abi Hatim, al-Razi, Vol. 10, p. 3252. [9] . Ar-Ra'd: 39 «يَمْحُو اللَّهُ مَا يَشَاءُ وَيُثْبِتُ وَعِنْدَهُ أُمُّ الْكِتَابِ» [10] . Tafsir Ibn Kathir (Ilmiyyah Edition), ibn Kathir, Vol. 4, p. 404.

How is Bada Reflected in Christian and Jewish Sources? The concept of Bada (Divine change of manifest decree) is among the topics that have manifested in some form within certain divine religions. This writing attempts to examine the manifestations of this concept in Judaism and Christianity and measure its prevalence. It must be noted that the concept of Bada is present in the text of the Bible, which is accepted by both religions. Jewish and Christian Perspectives on Bada: Many Jewish theologians, particularly under the influence of Biblical verses such as "God is not a man, that He should lie, nor a son of man, that He should repent,"[1] believe that the Divine Essence and Will are immutable. Based on this view, after creation, God determined destinies in a final manner, and no further change occurs in the increase or decrease of sustenance or lifespan. [2] Despite this view, there are numerous examples in the Bible showing that God, due to the repentance or requests of His servants, withdrew a decision: "The word of the Lord came to Jonah a second time, saying: 'Arise, go to Nineveh, that great city, and preach to it the message that I tell you.' So Jonah arose and went to Nineveh, according to the word of the Lord... Jonah began to enter the city... and he cried out, 'Yet forty days, and Nineveh shall be overthrown!' But the people of Nineveh believed God, proclaimed a fast... When God saw their works, that they turned from their evil way, He relented from the disaster that He had said He would bring upon them, and He did not do it".[3] In another place, it states: "Return to the Lord your God, for He is gracious and merciful, slow to anger, and of great kindness; and He relents from doing harm."[4] Or elsewhere, it is stated: "This is what the Lord God showed me: He was preparing a swarm of locusts... When they had stripped the land clean, I cried out, 'Sovereign Lord, forgive! How can Jacob survive? He is so small!' So the Lord relented. 'This will not happen,' the Lord said." [5] The majority of Christians, also based on what is stated in the Bible ("God is not human that He should repent"[6]), believe that the Divine Essence and Will are unchangeable. This view is derived from their theological perspective, which sees God as a being completely independent of and beyond the world. Accordingly, in their view, God is a Pure Substance who is not affected by accidents; therefore, His power is absolute and His knowledge is infallible. In other words, God is absolute perfection in whom changeability has no place. [7] Based on this, it can be said that Judaism and Christianity generally do not accept any change in Divine Providence and Will, although examples of such change are seen in their Bible. In Christianity, the belief in absolute omniscience and the fixed providence of God led to the emergence of intellectual movements; specifically, the school of "Open Theism" emerged in Christianity to resolve this conflict. This movement argued that belief in absolute foreknowledge and immutable divine providence negates human free will. Therefore, to resolve this conflict, they reconsidered the absolute nature of divine foreknowledge and attributed a form of changeability to God in order to preserve human volition. [8] Conclusion: In the Bible, examples are found where God withdraws an announced decision. From a traditional perspective, these events are not interpreted as a change in Divine Providence, as such a reading is considered incompatible with God's Absolute Knowledge (Omniscience) and Eternal Will. However, the contradiction between this view and parts of the Bible that explicitly speak of the change in God’s will has led some Christian modernists to move away from the traditional understanding and turn toward new interpretations. [1] . The Holy Bible, Numbers 23:19. [2] . Al-Tawhid, Sheikh al-Saduq, p. 444. [3] . The Holy Bible, Jonah 3:1-10. [4] . The Holy Bible, Joel 2:13. [5] . The Holy Bible, Amos 7:1-4. [6] . The Holy Bible, Numbers 23:19. [7] . Article: "Critique of the Doctrine of Openness in Resolving the Conflict Between Divine Knowledge and Human Choice," Sayyideh Saeedeh Mirsadri, Section: "Objection to Traditional Christian Thought," p. 131. [8] . Article: "A Comparative Study of the Doctrine of Bada and Openness in Resolving the Conflict Between Divine Foreknowledge and Human Will," Isa Mohammadinia (Refer to Abstract) / Article: "Critique of the Doctrine of Openness in Resolving the Conflict Between Divine Knowledge and Human Choice," Sayyideh Saeedeh Mirsadri, Section: "Objection to Traditional Christian Thought," p. 131.

Who was Imam as-Sajjad (AS) and what do we know about His life? Imam as-Sajjad (AS), the fourth Shia Imam, is known by the name Ali ibn al-Husayn. Titles such as Zayn al-Abidin (Adornment of the Worshippers) and Sayyid al-Sajidin (Master of those who Prostrate) reflect his high spiritual status in worship. Historians differ regarding his year of birth; however, the famous view, supported by scholars such as Sheikh Mufid[1] and Sheikh Kulayni, [2] identifies 38 AH as the year of his birth. [3] There are various narrations regarding the day of his birth; some mention the 15th of Jumada al-Ula and others the 5th of Sha'ban. [4] Nevertheless, all historical sources agree that he was born in the city of Medina. [5] The father of Imam as-Sajjad (AS) was Imam Hussain (AS), and his mother, according to the popular view, was the daughter of Yazdegerd III, the last Sassanid king, who came to Medina and married Imam Hussain (AS) after embracing Islam. [6] The name "Shahrbanu" is the most well-known among her names in historical sources. [7] Numerous titles are mentioned for Imam as-Sajjad (AS) in various sources, each signifying his high status in worship, knowledge, and spirituality. Among the most famous are "Zayn al-Abidin" and "Sayyid al-Abidin." His kunyas (patronymics) include "Abu al-Hassan," "Abu Muhammad," "Abu al-Qasim," and "Abu Bakr". [8] Imam as-Sajjad (AS) had several wives, most of whom were Umm Walad. Among his well-known wives was Lady Fatima bint al-Hassan (AS)—known as "Umm Abdillah"—the daughter of Imam al-Hassan al-Mujtaba (AS), who was the mother of Imam Muhammad al-Baqir (AS). [9] There is some disagreement regarding the number and names of the children of Imam Ali ibn al-Husayn (AS), [10] but a general list in reliable sources includes: Imam Muhammad al-Baqir (AS), Abdullah, Hassan, Husayn, Zayd, Umar, Husayn al-Asghar, Abdurrahman, Sulayman, Ali, Khadijah, Muhammad al-Asghar, Fatima, Aliyyah, and Umm Kulthum. [11] Imam as-Sajjad (AS), who witnessed the tragedy of Karbala himself, did not remain silent in the face of Umayyad oppression despite his immense suffering. One of the most prominent examples of this resistance was his sermon in Yazid’s court in Damascus. This assembly was intended to humiliate the Ahl al-Bayt (AS), but through the Imam’s revealing words, it turned into a scene of public awakening. When Yazid ordered the Adhan to be recited to interrupt the Imam’s speech, Imam as-Sajjad (AS) challenged Yazid by pointing to the name of the Prophet (SAW) in the Adhan, saying: "If Muhammad (SAW) is your grandfather, you are a liar; and if he is my grandfather, then why did you kill his children?" [12] This short but profound and crushing sentence not only stripped away the mask of the Umayyad government but also called upon the public conscience to judge. By utilizing the logic of lineage and his prophetic connection, Imam as-Sajjad (AS) challenged the legitimacy of Yazid’s claims and revealed the victimization of the Ahl al-Bayt (AS) before everyone's eyes. The period of Imam Ali ibn al-Husayn's (AS) leadership coincided with the reign of several Umayyad caliphs, including Yazid ibn Muawiyah, Muawiyah ibn Yazid, Marwan ibn al-Hakam, Abd al-Malik ibn Marwan, and Walid ibn Abd al-Malik. This period of Islamic history was marked by widespread political instability, social tension, and security crises. The political atmosphere of that era was filled with anxiety, suppression, and a lack of public safety. The governments of the time created an environment of terror and violence, leading to social isolation and the breakdown of civic cohesion. [13] This atmosphere was such that in the testament of Imamate to Imam as-Sajjad (AS), he was commanded to withdraw from the people and remain silent. [14] Therefore, his struggle against the government took a different form: the spiritual and social revival of the Shia community after the martyrdom of his father. Through his efforts, the Shia community was reshaped, and many people joined the movement of the Imamate. [15] There is significant disagreement among historical and hadith sources regarding the date of Imam Zayn al-Abidin’s (AS) martyrdom. However, the year 94 AH is the most credible and accepted among these views, and it is identified as the most likely date by several prominent traditionists and historians. The importance of this year lies in the fact that it coincided with the death of a group of prominent jurists in Medina, and for this reason, it is known in historical sources as the "Year of the Jurists" (Sanat al-Fuqaha). [16] Among the reliable scholarly figures who accepted this date are Sheikh Tusi in his book al-Misbah, [17] Muhaqqiq Irbili in Kashf al-Ghummah, [18] and the late Kulayni in al-Kafi. [19] In addition to the disagreement over the year, there are several opinions regarding the exact day of his martyrdom, including the 12th of Muharram [20] and the 25th of Muharram. It must be noted that the 25th of Muharram is more famous and accepted; several great scholars, including Sheikh Tusi [21] and Kaf’ami, [22] have recorded this day in their works as the date of the passing of Imam Zayn al-Abidin (AS). According to reliable historical and narrational reports, the martyrdom of Imam Ali ibn al-Husayn occurred by poisoning under the orders of Walid ibn Abd al-Malik. [23] His burial place is in the Baqi cemetery in Medina, where his shrine is located next to the grave of his noble uncle, Imam al-Hassan al-Mujtaba (AS). [24] At the time of his martyrdom, the Imam was 57 years old according to the famous view. [25] [1] . Al-Irshad, Sheikh al-Mufid, Vol. 2, p. 137. [2] . Al-Kafi, Sheikh al-Kulayni, Vol. 2, p. 512. [3] . Kashf al-Ghumma fi Ma'rifat al-Aimmah, al-Muhaddith al-Arbili, Vol. 2, p. 627 / Bihar al-Anwar, Allama al-Majlisi, Vol. 46, p. 12 / Misbah al-Mutahajjid, Sheikh al-Tusi, p. 792 / Tadhkirat al-Khawas, Sibt ibn al-Jawzi, p. 291. [4] . Ilam al-Wara bi-Alam al-Huda, Sheikh al-Tabarsi, Vol. 1, p. 480 / Bihar al-Anwar, Allama al-Majlisi, Vol. 46, p. 14. [5] . Bihar al-Anwar, Allama al-Majlisi, Vol. 46, p. 7 / Kashf al-Ghumma, Ibn Abi al-Fath al-Arbili, Vol. 2, p. 285 / Al-Irshad, Sheikh al-Mufid, Vol. 2, p. 137 / Ilam al-Wara bi-Alam al-Huda, Sheikh al-Tabarsi, Vol. 1, p. 480. [6] . Bihar al-Anwar, Allama al-Majlisi, Vol. 46, p. 11 / Al-Khara’ij wa al-Jara’ih, al-Rawandi, Qutb al-Din, Vol. 2, p. 751. [7] . Ansab al-Ashraf, al-Baladhuri, Vol. 3, p. 102 / Al-Irshad, Sheikh al-Mufid, Vol. 2, p. 135. [8] . Manaqib Al Abi Talib, Ibn Shahrashub, Vol. 3, p. 310 / Bihar al-Anwar, Allama al-Majlisi, Vol. 46, p. 4. [9] . Bihar al-Anwar, Allama al-Majlisi, Vol. 64, p. 155. [10] . Manaqib Al Abi Talib, Ibn Shahrashub, Vol. 3, p. 311 / Kashf al-Ghumma, Ibn Abi al-Fath al-Arbili, Vol. 2, p. 317 / Tarikh Mawalid al-Aimmah, al-Baghdadi, Ibn al-Khashshab, p. 24 / Bihar al-Anwar, Vol. 46, p. 155. [11] . Ilam al-Wara bi-Alam al-Huda, Sheikh al-Tabarsi, Vol. 1, p. 494. [12] . Jihad al-Imam al-Sajjad, al-Husayni al-Jalali, Sayyid Muhammad Reza, p. 54. [13] . Al-Imam al-Sajjad Jihad wa Amjad, Husayn al-Hajj Hassan, p. 9. [14] . Al-Kafi (Islamiyyah Edition), Sheikh al-Kulayni, Vol. 1, p. 281. [15] . Mu'jam Rijal al-Hadith, al-Khoei, Sayyid Abu al-Qasim, Vol. 21, p. 38. [16] . Tadhkirat al-Khawas, Sibt ibn al-Jawzi, p. 298 / Bihar al-Anwar, Allama al-Majlisi, Vol. 46, p. 151. [17] . Misbah al-Mutahajjid, Sheikh al-Tusi, p. 787. [18] . Kashf al-Ghumma, Ibn Abi al-Fath al-Arbili, Vol. 2, p. 294. [19] . Al-Kafi, Sheikh al-Kulayni, Vol. 1, p. 468. [20] . Ilam al-Wara bi-Alam al-Huda (Haditha Edition), Sheikh al-Tabarsi, Vol. 1, p. 481 / Al-Ithaf bi-Hubb al-Ashraf, al-Shabrawi, Jamal al-Din, p. 276. [21] . Misbah al-Mutahajjid, Sheikh al-Tusi, p. 787. [22] . Al-Misbah (Jannat al-Aman), al-Kaf'ami al-Amili, Sheikh Ibrahim, p. 509. [23] . Al-Ithaf bi-Hubb al-Ashraf, al-Shabrawi, Jamal al-Din, p. 277. [24] . Al-Irshad, Sheikh al-Mufid, Vol. 2, p. 138. [25] . Al-Kafi, Sheikh al-Kulayni, Vol. 1, p. 466.

What do we know about Imam al-Hadi's life? Imam Ali al-Naqi, famously known as Imam al-Hadi (AS), is the tenth Imam of the Shia. His noble father (Imam al-Jawad (AS)) named him Ali to continue the Islamic tradition. Following his birth, the Adhan was recited in his right ear and the Iqamah in his left. On the seventh day, he was circumcised, his head was shaved, and silver was given in charity equal to the weight of his hair. A sheep was also sacrificed as an Aqiqah for his blessed well-being.[1] Most historical sources agree that he was born in the year 212 AH; [2] the most famous view is that his birth occurred in the middle of Dhul-Hijjah of that year. [3] There are other less common reports stating he was born on the 13th of Rajab in 214 AH. [4] In the terminology of narrators, the Kunya (patronymic) of the tenth Imam is "Abu al-Hassan." Since Imam al-Kadhim (AS) and Imam Ridha (AS) were also known by this Kunya, narrators often refer to Imam al-Kadhim as "Abu al-Hassan the First," Imam Ridha as "Abu al-Hassan the Second," and Imam al-Hadi as "Abu al-Hassan the Third." [5] According to Ibn Shahrashub, the titles of Imam al-Hadi (AS) include: al-Najib (the Noble), al-Murtadha (the Pleased), al-Taqi (the Pious), al-Hadi (the Guide), al-Alim (the Scholar), al-Faqih (the Jurist), al-Amin (the Trustworthy), al-Mu'min (the Believer), al-Tayyib (the Pure), al-Mutawakkil (the One who trusts God), and al-Askari. Among these, "al-Hadi" and "al-Naqi" are the most famous. [6] These titles reflect the moral and spiritual virtues that were most manifest in his character. His father was Imam Muhammad bin Ali (AS) and his mother was a great lady named Samana al-Maghribiyya (also known as Sayyida Umm al-Fadhl). Muhammad bin Faraj narrates that Imam al-Jawad (AS) commissioned him to purchase a slave-girl with specific characteristics, and she became the mother of Imam al-Hadi (AS). She was raised in the House of Imamat under the supervision of Imam al-Jawad (AS), reaching high levels of morality and spiritual perfection. [7] Imam al-Hadi (AS) spoke of her with great honor, saying: "My mother is a knower of my right and is from the people of Paradise; Satan cannot reach her, and the plots of the tyrants do not affect her, for Allah protects her." [8] Shia sources name four sons for Imam al-Hadi (AS): al-Hassan, Muhammad, Husayn, and Jafar, as well as a daughter named Ayesha. [9] Some sources mention two daughters named Ayesha and Dalalah. [10] The beginning of his Imamat coincided with the reign of the Abbasid caliph al-Mu'tasim. He spent seven years of his Imamat during Mu'tasim's rule, five years under al-Wathiq, fourteen years under al-Mutawakkil, six months under al-Mustansir, two years and nine months under al-Musta'in, and over eight years during the reign of al-Mu'tazz. [11] The Genius and Greatness of the Imam: Regarding the Imamat of the tenth Imam, it is stated that he reached this station at the age of seven[12] or six years and five months. [13] He was the second Imam to be chosen by Allah for the station of Imamat during childhood. Because he became the Imam as a child, the Abbasid caliph al-Mu'tasim thought he could shape the Imam’s thoughts to align with the Abbasid government's ideologies by controlling his education. He ordered Umar bin Faraj to go to Medina and select a teacher for Imam al-Hadi (who was then about six years old). He emphasized that the teacher must be a staunch enemy of the Ahl al-Bayt (AS) to instill hatred toward the family of the Prophet and teach him Nasibi (anti-Shia) beliefs. Umar bin Faraj went to Medina and chose a man named Junaydi for this task. Junaydi was instructed not only to "teach" the Imam but to prevent the Shia from visiting him. However, after some time, Junaydi was astonished by what he witnessed. When asked how the child was doing, Junaydi replied: "Do not say such things! By Allah, he is the best human on earth and the most virtuous of God’s creation." Junaydi asked in wonder: "Glory be to Allah! Where did this child learn such deep knowledge?" He was so moved by the Imam’s divine light that he eventually became one of the Imam's devoted followers. [14] Another report regarding his majesty and dignity states that Caliph al-Mutawakkil, after receiving worrying reports about the Imam, decided to kill him. In a rage, he shouted: "By Allah, this man who makes false claims and weakens our government will soon be killed!" He ordered four executioners to attack and kill the Imam as soon as he entered. However, when Imam al-Hadi (AS) arrived, people rushed to welcome him with excitement. When Mutawakkil saw the Imam, he was so overwhelmed by the Imam’s divine awe and majesty that fear took over him. He actually fell from his throne and rushed to welcome the Imam with respect, asking: "My master! Why have you troubled yourself to come at this hour?" The Imam replied: "Your messenger came and said you wanted me." Mutawakkil, embarrassed, said: "The boy lied! You may return whenever you wish." He then ordered his ministers to escort the Imam back with the highest honors. [15] The greatness of the Imam always sparked jealousy in the hearts of the envious, and the oppressive caliphs harbored deep resentment because of his prestige. Al-Mu'tamid al-Abbasi became enraged seeing the people speak of the Imam’s knowledge, asceticism, and piety, considering him superior to all other Islamic scholars. His jealousy led him to commit a terrible crime. He plotted to poison the Imam. After drinking the poison, the Imam suffered intense pain and became bedridden. As the poison took its final toll, his noble soul departed to the heavens. His son, Imam al-Hassan al-Askari (AS), with a heart full of grief, performed the burial rites; he washed the body, shrouded him, and prayed over him himself. [16] Imam al-Hadi (AS) was buried in his home in Samarra, [17] and today his shrine (shared with Imam al-Hassan al-Askari) is a refuge for the broken-hearted and the lovers of the Ahl al-Bayt (AS). [1] . Tarikh-e Zindegani-ye Imam Hadi (a), Rafii, Ali, p. 11. [2] . Tahlili az Zindegani-ye Imam Hadi, Qureshi, Baqir Sharif, p. 22. [3] . Al-Kafi, Sheikh Kulayni, Vol. 1, p. 497. [4] . Tarikh al-Khamis fi Ahwal Anfus al-Nafis, Sheikh Husayn Diyar al-Bakri, Vol. 2, p. 287. [5] . Tahlili az Zindegani-ye Imam Hadi, Qureshi, Baqir Sharif, p. 24. [6] . Manaqib Al Abi Talib, Ibn Shahrashub, Vol. 4, p. 401. [7] . Nasikh al-Tawarikh Zindegani-ye Hazrat Imam Ali al-Naqi al-Hadi, Qolikhan Sepehr, Abbas, Vol. 1, p. 9. [8] . Wafayat al-Aimmah, by the Scholars of Bahrain and Qatif, p. 351. [9] . Al-Irshad, Sheikh Mufid, Vol. 2, pp. 311–312. [10] . Dalail al-Imamah, Tabari-ye Saghir, Muhammad ibn Jarir, p. 412. [11] . Ilam al-Wara bi-Alam al-Huda, Sheikh Tabarsi, Vol. 2, p. 109. [12] . Al-Imam Ali al-Hadi, Kurani al-Amili, Ali, p. 4. [13] . Kashf al-Ghummah, Arbili, Ali ibn Isa, Vol. 2, p. 375. [14] . Maathir al-Kubra fi Tarikh Samarra, Mahallati, Sheikh Zabihullah, Vol. 3, pp. 125–126. [15] . Tarikh-e Zindegani-ye Imam Hadi (a), Rafii, Ali, p. 186. [16] . Tahlili az Zindegani-ye Imam Hadi, Qureshi, Baqir Sharif, pp. 407–408. [17] . Musnad al-Imam al-Hadi Abi al-Hasan Ali ibn Muhammad (a), Atarudi, Sheikh Azizullah, p. 56.

Did Imam Ali (AS) Marry His Daughter Umm Kulthum to Umar? The issue of the marriage of Umm Kulthum, daughter of Imam Ali (AS), to Umar ibn al-Khattab, the second caliph, is a complex historical subject and a point of contention among researchers. Various opinions have been narrated in both Shia and Sunni sources, totaling eight distinct views:[1] 1. Denial of the Marriage: The first view is that the marriage never took place. This is held by scholars such as the late Sheikh al-Mufid, [2] Sayyid Mir Nasir Husayn Lakhnavi al-Hindi, [3] and several other Imami scholars. [4] 2. Marriage under Coercion: The second view is that the marriage occurred but was forced. Those who hold this view rely on existing narrations and include scholars like Sayyid al-Murtada,[5] al-Kulayni (based on a narration he recorded), [6] Abu al-Qasim al-Kufi, [7] Qadi Nu'man, [8] Sheikh al-Tusi, [9] Sheikh al-Tabarsi, [10] and Allamah al-Majlisi. [11] 3. Marriage to a Step-daughter: The third view suggests that Umar married a step-daughter of Imam Ali (AS). This girl might have been the daughter of Asma bint Umays (Imam Ali's wife) or the daughter of Abu Bakr (and sister of Muhammad ibn Abi Bakr). In this case, she was Imam Ali’s step-daughter, not his biological daughter. This was mentioned by Sheikh Naqdi in "al-Anwar al-Alawiyyah"[12] and accepted by the late Ayatollah Sayyid Shihab al-Din Mar'ashi in his commentary on "Ihqaq al-Haqq". [13] 4. Marriage to a Jinn: This view claims Umar married a Jinn who took the form of Umm Kulthum. This is considered a very weak opinion, though narrated by the late Qutb al-Rawandi. [14] 5. Denial of an Independent Daughter Named Umm Kulthum: This view suggests that "Umm Kulthum" was simply a title (kunya) for Zaynab al-Sughra, [15] Zaynab al-Kubra, [16] Ruqayya, [17] or Nafisa. [18] This is because historical sources are unclear about her birth and death dates. Some Imami and Sunni scholars support this; for instance, al-Damiri mentions the dowry of "Zaynab, daughter of Ali" in a marriage to Umar. [19] If she was Zaynab or Ruqayya, their husbands are well-known: Zaynab (daughter of Lady Fatima) married Awn ibn Ja'far, [20] Zaynab al-Kubra married Abdullah ibn Ja'far, [21] Ruqayya married Muslim ibn Aqil, [22] and Nafisa married Abdullah ibn Aqil. [23] Thus, Umar's name does not appear as a husband in reliable records. 6. Daughter of a Concubine: The sixth view is that the girl Umar married was the daughter of a concubine (slave-girl) of Imam Ali (AS). Some researchers lean toward this, and it can be found in "Mawalid al-A'imma". [24] 7. Unconsummated Marriage: This view states that although a marriage contract was performed, Umar died before it was consummated. This is narrated by al-Nawbakhti. [25] Sheikh Ja'far Naqdi writes in "al-Anwar al-Alawiyyah" that Umar only saw her from a distance and could not approach her, sufficing only with the title of husband. [26] Some believe they never lived together as husband and wife. [27] 8. The Common Sunni View: The eighth view, famous among Sunnis, is that the marriage was successful and produced children named Ruqayya and Zayd. [28] However, this eighth view lacks sufficient scientific support and faces serious objections. First, the chains of narration (isnad) are problematic; some narrators are weakened by Sunni scholars themselves, and others are considered unreliable by Shias due to their open enmity toward the Ahl al-Bayt (AS). Most importantly, this narration is not recorded in any of the primary Sunni Hadith collections (Sihah al-Sitta), nor is it found in books like "Musnad Ahmad". Consequently, this view lacks historical and scientific strength. [29] Furthermore, this view faces serious contradictions: some narrations describe Umm Kulthum as a young child when Umar proposed, while other reports show her presence at the event of Saqifa, [30] meaning she would have been an adult at the time of the proposal. Additionally, Imam Ali’s (AS) mention of her young age could indicate that he was not referring to the daughter of Lady Fatima (SA). Some sources even mention Umar marrying "Umm Kulthum, the daughter of Abu Bakr," which adds to the confusion. [31] It is said Umar’s motive was a Hadith attributed to the Prophet (SAW): "Every lineage is severed on the Day of Judgment except my lineage," and he wished to gain kinship with the Prophet (SAW). [32] However, Umar himself stated that lineage was not important to him and that his indifference to it was a remnant of pre-Islamic (Jahiliyyah) traits. [33] Moreover, Umar was already related to the Prophet (SAW), as the Prophet (SAW) was his son-in-law (through Hafsa). [34] There are also conflicting reports regarding her death. Some say she and her son Zayd died on the same day[35] and were prayed over by Ibn Umar [36] or Sa'id ibn al-As[37] (Mu'awiyah's governor in Medina),[38] sometimes mentioning the presence of Hasan (AS) and Husayn (AS) [39] and sometimes not. [40] According to this, she died during Mu'awiyah's reign. Conversely, other sources place her at the Event of Ashura, [41] creating a clear contradiction in the timing of her death. Sunni sources also claim she married several men: Umar, Awn, Muhammad, and Abdullah. [42] These reports are highly contradictory. Regarding Awn and Muhammad, some reports say they were killed during Umar's lifetime, while others say they were martyred at Siffin or Karbala. [43] Furthermore, a marriage to Abdullah (ibn Ja'far) would be historically and legally impossible; based on the date of Imam Ali's martyrdom, it would mean two sisters were married to Abdullah at the same time, which is forbidden in Islamic law. [44] Thus, Sunni reports lack historical consistency and are full of errors. When we set aside the ambiguities, many of these reports contain language that is offensive to both Imam Ali (AS) and Umar (who is respected by Sunnis). Examples are found in Ibn Sa'd, [45] al-Dulabi, [46] and Ibn al-Athir. [47] Some narrations claim Imam Ali (AS) sent his daughter to Umar and he kissed her [48] or embraced her [49] —acts that are strictly forbidden (Haram) with a non-mahram in both Shia and Sunni law. Sibt ibn al-Jawzi, a Sunni scholar, strongly criticized these narrations, calling them disgraceful and unacceptable. He stated that even attributing such behavior to Umar is improper. [50] Finally, reason and conscience find it hard to accept that Imam Ali (AS) would willingly give his daughter to an elderly man described in history as being bald [51] and having an eye condition, [52] while the young sons of Ja'far were available. The Prophet (SAW) himself had recommended that Ali's daughters were for Ja'far’s sons, and that the daughters of the Bani Hashim were best suited for the sons of the Bani Hashim. [53] Furthermore, given Umar's temperament and historical reports, [54] many women—including Aisha's sister—refused to marry him. [55] Conclusion: Therefore, a review of these opinions shows that the reports are filled with contradictions and weak chains of narration; so, this marriage is not historically or scientifically certain or reliable and attributing such a marriage to Imam Ali (AS) as a voluntary act is neither consistent with reason and fairness nor acceptable from a scientific and historical perspective. [1] . Muammaye Yek Ezdevaj (The Mystery of a Marriage), Sayyid Ali al-Shahrastani, p. 27. [2] . Al-Masa'il al-Sarawiyyah, Sheikh al-Mufid, p. 86. [3] . Ifham al-Ada wa-al-Khusum, al-Musawi al-Hindi, Sayyid Nasir Husayn, p. 46. [4] . Adab al-Taff aw Shuara al-Husayn (a), Shubbar, Jawad, Vol. 1, p. 76. [5] . Al-Shafi fi al-Imamah, al-Sayyid al-Sharif al-Murtada, Vol. 3, p. 272 / Tanzih al-Anbiya, al-Sayyid al-Sharif al-Murtada p. 191 / Rasail al-Sharif al-Murtada, Vol. 3, p. 149. [6] . Al-Kafi, Sheikh al-Kulayni, Vol. 5, p. 346. [7] . Al-Istighathah fi Bidae al-Thalathah, al-Kufi, Abu al-Qasim Ali ibn Ahmad, Vol. 1, p. 81. [8] . Sharh al-Akhbar fi Fadail al-Aimmah al-Athar, al-Qadi al-Numan al-Maghribi, Vol. 2, p. 507. [9] . Tamhid al-Usul fi Ilm al-Kalam, Tusi, Muhammad ibn Hasan, p. 386. [10] . Ilam al-Wara bi-Alam al-Huda, Sheikh al-Tabarsi, Vol. 1, p. 398. [11] . Mir’at al-Uqul, Allamah Majlisi, Vol. 20, p. 42. [12] . Al-Anwar al-Alawiyyah, al-Naqdi, Jafar, p. 436. [13] . Ihqaq al-Haqq wa-Izhaq al-Batil, al-Tustari, Qadi Nur Allah, Vol. 2, p. 490. [14] . Al-Kharaij wa-al-Jaraih, Qutb al-Din al-Rawandi, Vol. 2, p. 825. [15] . Al-Irshad, Sheikh al-Mufid, Vol. 1, p. 354. [16] . This view can be understood from the poetry of Sheikh Ibrahim ibn Yahya Ameli, Sayyid Abd al-Razzaq Muqarram, and others (quoted from Muammaye Yek Ezdevaj (The Mystery of a Marriage), Shahrestani Ali, p. 33). [17] . Al-Majdi fi Ansab al-Talibiyyin, al-Alawi, Ali ibn Muhammad, p. 17. [18] . Ibid., p. 18. [19] . Al-Taratib al-Idariyyah, Muhammad Abd al-Hayy al-Kattani, Vol. 2, p. 268. [20] . Tanqih al-Maqal fi Ilm al-Rijal, Mamaqani, Abdullah, Vol. 2, p. 355. [21] . Al-Tabaqat al-Kubra, Ibn Sad Katib al-Waqidi, Vol. 8, p. 340. [22] . Ansab al-Ashraf, al-Baladhuri, Vol. 2, p. 70. [23] . Al-Majdi fi Ansab al-Talibiyyin, Ali ibn Abi al-Ghanaim al-Umari, p. 200. [24] . Tarikh Mawalid al-Aimmah, al-Baghdadi, Ibn al-Khashshab, p. 15. [25] . Manaqib Al Abi Talib, Ibn Shahrashub, Vol. 3, p. 89. [26] . Al-Anwar al-Alawiyyah, al-Naqdi, Jafar, p. 435. [27] . Al-Majdi, al-Alawi, Vol. 1, p. 17. [28] . Al-Tabaqat al-Kubra, Ibn Sad, Vol. 8, p. 463. [29] . Ezdevaje Umm Kulthum ba Umar(The Marriage of Umm Kulthum to Omar), Husayni Milani, Ali, pp. 57-58. [30] . Al-Sawaiq al-Muhriqah, Ibn Hajar al-Haytami, Vol. 1, p. 93 / Bihar al-Anwar, Allamah Majlisi, Vol. 53, p. 19. [31] . Tahdhib al-Asma wa-al-Lughat, al-Nawawi, Vol. 2, p. 369. [32] . Sharh al-Zarqani, Muhammad ibn Abd al-Baqi, Vol. 7, p. 269. [33] . Musannaf Ibn Abi Shaybah, Abu Bakr ibn Abi Shaybah, Vol. 4, p. 26. [34] . Al-Tabaqat al-Kubra, Ibn Sad, Vol. 8, p. 81. [35] . Al-Sunan al-Kubra, al-Bayhaqi, Vol. 4, p. 52. [36] . Al-Tabaqat al-Kubra, Ibn Sad, Vol. 8, p. 464. [37] . Sunan al-Daraqutni, Vol. 2, p. 448 / Al-Maarifah wa-al-Tarikh, al-Fasawi, Vol. 1, p. 214. [38] . Tarikh Madinat Dimashq, Ibn Asakir, Vol. 21, p. 107. [39] . Al-Tarikh al-Awsat, al-Bukhari, Vol. 1, p. 102. [40] . Sunan al-Daraqutni, Vol. 2, p. 448. [41] . Bihar al-Anwar, Allamah Majlisi, Vol. 45, p. 60 / Nur al-Ayn fi Mashhad al-Husayn, al-Isfarayini, p. 52. [42] . Al-Tabaqat al-Kubra, Ibn Sad, Vol. 8, p. 338. [43] . Ansab al-Ashraf, al-Baladhuri, Vol. 2, p. 44. [44] . Siyar Alam al-Nubala, al-Dhahabi, Vol. 3, p. 502. [45] . Al-Tabaqat al-Kubra, Ibn Sad, Vol. 8, p. 463. [46] . Al-Dhurriyyah al-Tahirah, al-Dulabi, p. 114. [47] . Asad al-Ghabah, Ibn al-Athir, Vol. 7, p. 377. [48] . Tarikh Baghdad, al-Khatib al-Baghdadi, Vol. 6, p. 180. [49] . Sirat Ibn Ishaq (Al-Siyar wa-al-Maghazi), Muhammad ibn Ishaq, p. 248. [50] . Tadhkirat al-Khawass, Sibt ibn al-Jawzi, p. 288. [51] . Tarikh al-Khamis, Sheikh Husayn Diyar al-Bakri, Vol. 2, p. 240. [52] . Al-Muhabbar, al-Baghdadi, Muhammad ibn Habib, p. 303. [53] . Man La Yahduruhu al-Faqih, Sheikh al-Saduq, Vol. 3, p. 393. [54] . Musannaf Ibn Abi Shaybah, Vol. 5, p. 223 / Al-Mustadrak ala al-Sahihayn, al-Hakim, Vol. 4, p. 194. [55] . Tarikh al-Tabari (Tarikh al-Rusul wa-al-Muluk), al-Tabari, Vol. 4, p. 199.

Does Accepting Badāʾ Imply Attributing Ignorance to Allah (SWT)? The concept of Badāʾ and its relationship with the Divine Essence has been a core subject of extensive theological and doctrinal discussions for centuries. The emergence of this topic in religious discourse stems from certain historical-religious events and specific verses of the Holy Qur'an, such as: * The disobedience of the people of Yunus (Jonah).[1] * Prophet Abraham's mission to sacrifice his son Ishmael. [2] * Prophet Moses's journey to the appointed time (Miqat). [3] * And the verse: "Allah erases whatever He wills and affirms, and with Him is the Mother of the Book (Umm al-Kitāb)", [4] which is one of the most significant verses debated regarding Badāʾ. The Shi'i Understanding of Badāʾ It must first be emphasized that Badāʾ in Shi'i terminology means the manifestation of an affair by Allah that was previously hidden from the creation, not a change in Allah's knowledge. This concept expresses the interaction between human will and Divine decree, demonstrating that some predestinations are subject to change based on human deeds and conduct. Badāʾ is never understood as Allah's ignorance or regret. Rather, it is a manifestation of His absolute wisdom and power, where, through the Divine will, some matters are made conditional upon the actions of His servants. This doctrine calls man toward prayer, self-improvement, and greater reliance on Allah, playing a vital role in deepening faith and accountability. [5] Shaykh Tūsi's View on Allah's Knowledge and Badāʾ Shaykh Tūsi categorically rejects any interpretation that attributes ignorance or a change in knowledge to Allah through Badāʾ. Based on the principles of Tawhid (Monotheism) and 'Adl (Justice), Shaykh Tūsi understands Badāʾ not as a change in Allah's knowledge, but as a change in the conditional predestination (recorded in the Tablet of Erasing and Affirming) and the manifestation of a new expediency (maṣlaḥah) that comes about based on the free-willed actions of humans (such as maintaining kinship ties or committing oppression). This change, he argues, appears as a "manifestation" only to the creatures (who were unaware of the conditions of the decree), while Allah is knowledgeable of both matters (the condition and the conditioned outcome) from eternity. [6] Allamah Majlisi's View on Allah's Knowledge and Badāʾ Allamah Majlisi explains the Divine knowledge and the concept of Badāʾ by establishing the existence of two Tablets (Books of recorded deeds) based on verses and traditions, which record all that occurs in the universe: 1. The Preserved Tablet (al-Lawh al-Maḥfūẓ): This Tablet is immune to any change. Its content conforms to the intrinsic and pre-eternal knowledge of the Almighty Allah. Allah knows from the very beginning what the final destiny of a person or event will be. For example, it is recorded in the Preserved Tablet that a person (e.g., Zayd) will maintain kinship ties, and as a result, his lifespan will be sixty years. 2. The Tablet of Erasing and Affirming (Lawḥ al-Maḥw wa al-Ithbāt) (Conditional Predestination): This Tablet is the place where recording and erasing occur, and these changes are based on various Divine wisdoms. What is initially written in this Tablet is not a definitive decree, but the initial requirement of wisdom, provided no other factor (such as a good or bad deed) intervenes. For example, it is written: "Zayd's life span is fifty years." (This means, if he does nothing, his life span will be fifty years). Badāʾ takes place in this Tablet. If he maintains kinship ties, fifty years are erased and sixty years are written in its place. If he severs kinship ties, fifty years are erased, and forty years are written in its place. Therefore, this change in the Tablet of Erasing and Affirming in no way means that new knowledge has been acquired by Allah or that Allah was previously ignorant (since the absolute and final knowledge of Allah is fixed in the Preserved Tablet). [7] Some other prominent Shi'i scholars have adopted this same perspective, suggesting that the verse "Allah erases whatever He wills and affirms, and with Him is the Mother of the Book (Umm al-Kitāb)"[8] may allude to these two types of destiny. [9] Conclusion Based on the points discussed, there is no contradiction between Allah's knowledge and the concept of Badāʾ because Allah's knowledge is fixed and unchangeable, recorded in the Preserved Tablet. Badāʾ occurs in the Tablet of Erasing and Affirming, which possesses the capacity for the erasure and affirmation of matters. In other words, Badāʾ truly expresses a change in the conditions for the realization of events, rather than implying a flaw or change in the essence of Divine knowledge. This concept is fully consistent with Qur'anic verses that emphasize Allah's will in encouraging servants toward repentance and correcting deeds, and the possibility of changing a Divine decree based on human behavior. Therefore, Badāʾ is not only not a negation of Divine knowledge, but rather a demonstration of the interaction between Allah's absolute will and human actions—interactions that are themselves a sign of the Almighty's boundless power and wisdom. This approach reveals the majesty and flexibility in Divine Decree and Destiny (Qaḍāʾ and Qadar), without compromising the attributes of Allah's Glory (Jalālah) or the perfection of His knowledge. [1] . Yūnus: 98 «فَلَوْلَا كَانَتْ قَرْيَةٌ آمَنَتْ فَنَفَعَهَا إِيمَانُهَا إِلَّا قَوْمَ يُونُسَ لَمَّا آمَنُوا كَشَفْنَا عَنْهُمْ عَذَابَ الْخِزْيِ فِي الْحَيَاةِ الدُّنْيَا وَمَتَّعْنَاهُمْ إِلَىٰ حِينٍ» For further study, see: al-Mīzān fī Tafsīr al-Qur’ān, al-‘Allāmah al-Ṭabāṭabā’ī, vol. 17, p. 166 / Tafsīr al-Namūnah, Nāsir Makārim Shīrāzī, vol. 10, p. 247. [2] . Ṣāffāt: 102 «فَلَمَّا بَلَغَ مَعَهُ السَّعْيَ قَالَ يَا بُنَيَّ إِنِّي أَرَىٰ فِي الْمَنَامِ أَنِّي أَذْبَحُكَ فَانْظُرْ مَاذَا تَرَىٰ قَالَ يَا أَبَتِ افْعَلْ مَا تُؤْمَرُ سَتَجِدُنِي إِنْ شَاءَ اللَّهُ مِنَ الصَّابِرِينَ» Ṣāffāt: 105 «قَدْ صَدَّقْتَ الرُّؤْيَا ۚ إِنَّا كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ» [3] . A‘rāf: 142 «وَوَاعَدْنَا مُوسَىٰ ثَلَاثِينَ لَيْلَةً وَأَتْمَمْنَاهَا بِعَشْرٍ فَتَمَّ مِيقَاتُ رَبِّهِ أَرْبَعِينَ لَيْلَةً» For further study, see: Tafsīr al-Namūnah, Nāsir Makārim Shīrāzī, vol. 10, p. 248 / al-Badā’ ‘alā Ḍaw’ al-Kitāb wa al-Sunnah, Shaykh Ja‘far al-Subḥānī, p. 134. [4] . Ra‘d: 39 «یَمْحُواللّهُ ما یَشاءُ وَ یُثْبِتُ وَ عِنْدَهُ أُمُّ الْکِتابُ» [5] . For further study, see: What is the Concept and Nature of Bada’? [6] . Al-Ghaybah, Shaykh al-Ṭūsī, pp. 429–432. [7] . Biḥār al-Anwār, al-‘Allāmah al-Majlisī, vol. 4, p. 130. [8] . Ra‘d: 39 «یَمْحُواللّهُ ما یَشاءُ وَ یُثْبِتُ وَ عِنْدَهُ أُمُّ الْکِتابُ» [9] . Āmūzish ‘Aqā’id, Muḥammad Taqī Miṣbāḥ Yazdī, p. 152.

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

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

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

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