Taqavi

What is the biography of Imam Musa al-Kadhim (AS) like? Imam Musa ibn Ja'far (AS), the seventh Imam of the Shia, was the honorable son of Imam Ja'far al-Sadiq (AS), who himself was the sixth Shia Imam.[1] His noble mother was a pure and virtuous lady named Hamidah al-Maghribiyah, considered one of the Umm al-Walad women. Some sources also mention her name as Nabatah.[2] Various narrations exist regarding her origins; some describe her as being from North Africa, others from the land of Rome, but the most common view is that she came from a region in Spain.[3] Hamidah al-Maghribiyah, the mother of Imam Musa al-Kadhim (AS), was a chaste and faultless woman, described by the infallible Imams (AS) as pure gold. [4] Imam al-Baqir (AS) emphasized her purity, nobility, and divine protection, considering her a divine blessing for the Imamate. [5] Imam Musa ibn Ja'far (AS) was born on the 7th of Safar in the year 128 AH in Abwa, between Mecca and Medina. [6] His birth was so joyous that Imam Ja'far al-Sadiq (AS) celebrated for three days and hosted the people of Medina. [7] His family was large and diverse; his mother was Hamidah, and he had numerous siblings including Isma'il, Abdullah, Umm Farwah, Ishaq, Fatimah, Muhammad, Abbas, Ali, and Asma, who were born from different mothers. [8] Among Imam al-Kadhim’s (AS) brothers, two prominent figures stand out, each with their own story and status: • Isma'il, the eldest son of Imam al-Sadiq (AS), was beloved by many Shia due to the special affection and attention he received from the Imam. This high regard led some to believe he would succeed his father. However, he passed away during Imam al-Sadiq's (AS) lifetime in the region of 'Aridh and was buried in Baqee. [9] • Another esteemed brother was Ishaq, a pious and devout figure considered among the prominent jurists of the Ahl al-Bayt (AS). What distinguishes him is that he shared both father and mother with Imam Musa al-Kadhim (AS), thus being recognized as a "special" and very close brother to him. [10] After the passing of Imam Ja'far al-Sadiq (AS), Abdullah al-Aftah, who was the eldest son after Isma'il, claimed the Imamate. Some of Imam al-Sadiq’s (AS) followers were initially influenced by this claim, but upon witnessing the clear evidence supporting Imam Musa al-Kadhim’s (AS) Imamate, they accepted his leadership and turned away from Abdullah al-Aftah. It is said that Abdullah had tendencies towards the sects of Hashawiyah and Murji’ah. [11] The clear reasons for Imam Musa al-Kadhim’s (AS) Imamate include explicit texts narrated from Imam al-Sadiq (AS) and miracles attributed to him. In a narration recorded by al-Kulayni, Imam al-Sadiq (AS) explicitly tells Faiz ibn Mukhtar that the next Imam after him is Imam Musa al-Kadhim (AS) and invites him to accept his Imamate. Imam al-Sadiq (AS) also mentioned that until that time, no one had been allowed to disclose this truth. After hearing this, Faiz shared it with his family and friends. One of them, Yunus Dhubyan, sought further confirmation by visiting Imam al-Sadiq (AS) personally, who affirmed Faiz’s words. Subsequently, Yunus also believed in Imam Musa al-Kadhim’s (AS) Imamate. [12] Following Imam al-Sadiq’s (AS) death, some Shia mistakenly turned to Abdullah al-Aftah, but due to his incorrect answers, they grew doubtful. Imam al-Kadhim (AS) then cautiously revealed his Imamate through precise scholarly responses under secure conditions and asked his followers to share this truth only with trustworthy individuals. [13] To prove his rightful Imamate, Imam Musa al-Kadhim (AS) performed a miraculous act before a group of Shia: he set many bundles of firewood ablaze and sat among the flames, reciting several hadiths without harm. He then challenged Abdullah to do the same if he claimed to be the Imam. Afraid, Abdullah turned pale and left without responding. This event stands as a clear miracle confirming Imam Musa al-Kadhim’s (AS) Imamate. [14] Imam Musa al-Kadhim (AS) had thirty-seven children, including sons and daughters from various mothers. His sons included Imam Ali ibn Musa al-Ridha (AS), Ibrahim, Abbas, Qasim, Isma'il, Ja'far, Harun, Hasan, Ahmad, Muhammad, Hamzah, Abdullah, Ishaq, Ubaydullah, Zayd, Fadl, Hussein, and Sulayman. His daughters included Fatimah al-Kubra, Fatimah al-Sughra, Ruqayyah, Hakimah, Umm Abiha, Umm Ja'far, Lubabah, Zaynab, Khadijah, Alayha, Amina, Hasnah, Barihah, Aishah, Umm Salamah, Maymunah, and Umm Kulthum. Among all his children, Imam al-Ridha (AS) holds a higher scholarly and spiritual status. [15] Regarding Ahmad ibn Musa, he was known to be generous, noble, and pious. Imam Abu al-Hasan Musa (AS) loved him and held him in high respect. Imam Musa (AS) granted Ahmad a property known as "Yasirah." It is also narrated that Ahmad ibn Musa freed a thousand slaves. [16] Hamzah ibn Musa, a son of Imam al-Kadhim (AS), accompanied Imam al-Ridha (AS) on a journey to Khorasan and served him with complete loyalty. Upon reaching the area of Susmar, a group of supporters of the Abbasid Caliph al-Ma'mun attacked them, and Hamzah was martyred. Imam al-Ridha (AS) buried his body in a garden at the same location. [17] The Imamate of Imam Musa al-Kadhim (AS) coincided with the caliphates of four Abbasid rulers: al-Mansur al-Dawaniqi (136-158 AH), al-Mahdi (158-169 AH), al-Hadi (169-170 AH), and Harun al-Rashid (170-193 AH).[18] This period marked the peak of Abbasid power and global dominance, characterized by severe oppression.[19] Imam al-Kadhim’s cultural and social activities in guiding the Shia community caused concern for Harun al-Rashid. Consequently, in 179 AH, Imam Musa al-Kadhim (AS) was transferred to Baghdad, where he was imprisoned. [20] Historical reports state that Harun ordered his poisoning in 183 AH, and Imam Musa ibn Ja'far (AS) was martyred on the 25th of Rajab of that year at the age of 55. [21] [1] . Al-Irshad, Al-Sheikh Al-Mufid, vol: 2, p: 215. [2] . Umdat al-Talib fi Ansab Aal Abi Talib, Ibn Anbah, p: 196. [3] . Bab al-Hawaij, Seeri dar Zendegani va Fazayel Hazrat Imam Kazim, Sajjadi, Seyyed Mojtaba, p: 13. [4] . Al-Imam Musa al-Kadhim, Seerah wa Tarikh, Al-Kaabi, Ali Musa, p: 90. [5] . Ithbat al-Wasiyyah, Al-Mas'udi, Ali ibn al-Husayn, p: 190. [6] . Al-Irshad, Al-Sheikh Al-Mufid, vol: 2, p: 215 / A'lam al-Wara bi A'lam al-Huda, Al-Sheikh Al-Tabarsi, vol: 2, p: 6. [7] . Al-Imam Musa al-Kadhim, Seerah wa Tarikh, Al-Kaabi, Ali Musa, p: 92. [8] . I'lam al-Wara bi A'lam al-Huda, Al-Sheikh Al-Tabarsi, vol: 1, p: 547. [9] . Al-Irshad, Al-Sheikh Al-Mufid, vol: 2, p: 209. [10] . Al-Imam Musa al-Kadhim, Seerah wa Tarikh, Al-Kaabi, Ali Musa, p: 104. [11] . Al-Irshad, Al-Sheikh Al-Mufid, vol: 2, p: 211. [12] . Al-Kafi, Ta al-Islamiyyah, Al-Sheikh Al-Kulayni, vol: 1, p: 309. [13] . Tarikh Zendegani Imam Kazim, Rafii, Ali, p: 87. [14] . Al-Kharaij wal-Jaraih, Al-Rawandi, Qutb al-Din, vol: 1, p: 309. [15] . Al-Irshad, Al-Sheikh Al-Mufid, vol: 2, p: 244. [16] . Musnad al-Imam al-Kadhim Abi al-Hasan Musa ibn Ja'far, Al-Attardi, Al-Sheikh Aziz Allah, vol: 1, p: 181. [17] . A'yan al-Shi'a, Al-Amin, Sayyid Mohsin, vol: 6, p: 251. [18] . Al-Imam Musa al-Kadhim, Seerah wa Tarikh, Al-Kaabi, Ali Musa, p: 11. [19] . Ibid: pp: 13-14. [20] . Al-Imam Musa al-Kadhim, Seerah wa Tarikh, Al-Kaabi, Ali Musa, p: 59. [21] . Al-Irshad, Al-Sheikh Al-Mufid, vol: 2, p: 215 / A'lam al-Wara bi A'lam al-Huda, Al-Sheikh Al-Tabarsi, vol: 2, p: 6.

Imam Hussein (AS) has reached the highest level of spiritual perfection through his martyrdom, so why do Shia mourn and cry for him? The painful martyrdom of Imam Hussein (AS) can be understood from two essential perspectives. First, the immense suffering and injustice he and his family faced, which deeply affect human conscience and are recommended to be mourned according to religious teachings. Crying for Imam Hussein is not just an emotional reaction, but a sign of spiritual insight and heartfelt connection to the truth of Ashura. Numerous reliable narrations highlight this virtue: - Imam Reza (AS) said: "Whoever recounts our sorrows, weeps for them, and causes others to weep, will not have any weeping eyes on the Day when all eyes will be weeping."[1] This narration shows that crying is not only a sign of empathy but also a means of salvation on the Day of Judgment. - Imam Sadiq (AS) said: "Whoever has the state of crying over Imam Hussein (AS) will be among the people of Paradise." [2] This elevates crying to a sign of faith and connection with the guardianship of the Ahl al-Bayt (AS). - Imam Reza (AS) also said: "For someone like Hussein (AS), one must cry and be tearful." [3] This reflects the greatness of Imam Hussein (AS)’s person and the high status of his tragedy. Thus, crying for the Master of Martyrs (AS) is more than an emotional reaction; it is a type of spiritual awareness and participation in the eternal Ashura movement, which awakens conscience and commitment. Secondly, martyrdom has two dimensions: divine/heavenly and social/human. From the divine perspective, martyrs are joyful to reach closeness to Allah. Imam Ali (AS) says: "By Allah, nothing unpleasant or unexpected happened to me; what happened was what I desired, which was martyrdom; my condition is like someone who searches for water in the dark of night and suddenly finds a clear spring; like a seeker who has achieved what he desires.” [4] This shows the martyr’s spiritual happiness. However, from a social and human perspective, martyrdom signals enormous injustice inflicted on pure and innocent individuals, which causes mourning and sorrow. Crying in this tragedy is not only a sign of affirming the martyr’s path and solidarity but also a declaration of hatred for oppressors and rejection of injustice. It also reflects an emotional bond between humans and the martyr, a natural response to the suffering of loved ones, expressing love and care for the oppressed. The late Sayyid ibn Tawoos also says in this regard: If obedience to the Quran and Sunnah were not obligatory, which have commanded us to mourn and express sorrow for the loss of signs of guidance and the spread of misguidance, we would have worn the garment of joy and glad tidings in the face of this great blessing; But since God is pleased with weeping and wailing in this calamity on the Day of Judgment, we too put on the garment of sorrow, became familiar with tears, and said to our eyes: "Weep continually," and said to our hearts: "Lament like grieving mothers," because the trusts of the merciful Prophet (SAW) were mercilessly attacked on the day of war. [5] In summary, martyrdom has both an individual and a social dimension; in the individual dimension, the martyr has reached a state of divine closeness and is happy with his position before Allah; but in the social dimension, martyrdom is a sign of a great injustice that has been committed against pure people, and this causes sadness and mourning; crying and wailing in this calamity are not only a sign of approval of the martyr's path and companionship with him, but also a declaration of hatred for the enemies and disgust for the injustice that has been inflicted on him; [6] in addition, crying and wailing are a sign of the emotional bond between a person and a martyr; a natural reaction to a calamity that befalls a person's loved ones, and it expresses the love and affection that exists in the human heart for the oppressed. [1] . Al-Amali, Shaykh al-Saduq, p. 131. «ومن ذكر بمصابنا فبكى و أبكى لم تبك عينه يوم تبكي العيون» [2] . Kamel al-Ziyarat, Ibn Qulawayh al-Qummi, vol. 1, p. 105. [3] . Wasa'il al-Shia, Shaykh Har al-Amili, vol. 10, p. 394. «فعلى مثل الحسين فليبك الباكون» [4] . Nahj al-Balagha, letter 23, al-Sayyid al-Sharif al-Radi, p. 378. «و الله ما فجانی من الموت‌ وارد کرهته و لا طالع انکرته و ما کنت الا کقارب ورد و طالب وجد» [5] . Al-Luhuf ala qatla l-tufuf, Sayyid Ibn Tawus, p. 4. [6] . Qiyam wa Enqelab Mahdi, Morteza Motahhari, pp. 118-121.

What is the definition of bid'ah and how does it manifest in mourning practices? The concept of "bid'ah" has always posed a significant challenge in understanding religion, and Shia jurists and scholars have provided various definitions. Seyyed Morteza defines bid'ah as any addition or subtraction from religion attributed to it,[1] while Allama Majlisi describes it as a newly introduced practice after the Prophet’s time without specific textual proof and not covered by the general rules of religion. [2] Considering these criteria, the passionate practices in mourning Imam Hussein (AS)—which some today may mistakenly classify as bid'ah—are actually legitimate and accepted acts based on clear evidence and comprehensive religious principles. From this viewpoint, any act that fits within these two criteria (specific religious evidence and general legal rules) is considered part of correct mourning and free from blame, while actions outside these frameworks may be accused of bid'ah. One of the main reasons for legitimizing passionate expressions in mourning is numerous narrations permitting, and even recommending, intense sorrow and grief for the tragedy of Imam Hussein (AS). These narrations invalidate any superficial understanding of patience during calamities. Imam Sadiq (AS) states in a valuable hadith that in all calamities, impatience, agitation, and intense crying are disliked except in the tragedy of Imam Hussein (AS). [3] The word "jaza'" (intense impatience) as understood in classical Arabic linguistics means severe impatience and losing patience entirely, [4] which perfectly fits this case. Therefore, in mourning customs, any behavior that expresses deep sorrow for Imam Hussein (AS) is not only not condemned but is regarded as a symbol of legitimate mourning. This approval is evident not only in words but also in the actions of the Imams (AS). Imam Sadiq (AS), addressing Masma' ibn Abd al-Malik, says, "May God have mercy on you and reward your tears; you are among those who express ‘jaza’’ for us." [5] This statement confirms the permissibility of agitation and crying during mourning for the Ahl al-Bayt and shows that these acts were prayed for and endorsed by the infallible Imam (AS). Even the strongest manifestations of jaza’ are mentioned by the Imams (AS). Imam Baqir (AS) describes the peak of agitation as including cries of “Wail” and “Howl,” striking the face and chest, and tearing hair. [6] These practices reflect the utmost grief and open experiential demonstration of jaza’ in mourning Imam Hussein (AS) and show that some passionate and emotional behaviors within the mourning for Imam Hussein (AS) are not only not undesirable but are considered signs of deep sorrow and love for him. In summary, passionate and emotional behaviors within the framework of mourning for Imam Hussein (AS) are far from being innovations; rather, they embody profound love and a spiritual connection with divine truth that is deeply rooted in Shia hearts. Every tear and sigh shed in mourning the Ahl al-Bayt reflects an understanding of their oppression and a heartfelt expression of attachment to their path. Religious texts and authentic narrations not only deem these acts lawful but also emphasize that such mourning is a manifestation of faith and a heavenly symbol—an echo across history that continues to live dynamically in the hearts of the lovers of the Ahl al-Bayt. [1] . Risāʾil al-Sharīf al-Murtaḍā, al-Sayyid al-Sharīf al-Murtaḍā, vol. 2, p. 264. (البدعة: زيادة في الدين، أو نقصان منه من إسناد إلى الدين) [2] . Biḥār al-Anwār, al-ʿAllāmah al-Majlisī, vol. 74, p. 202. (البدعة في الشرع ما حدث بعد الرسول ولم يرد فيه نص على الخصوص، ولا يكون داخلا في بعض العمومات) [3] . al-Amālī, al-Shaykh al-Ṭūsī, vol. 1, p. 162. (كُلُّ الْجَزَعِ وَ الْبُكَاءِ مَكْرُوهٌ سِوَى الْجَزَعِ وَ الْبُكَاءِ عَلَى الْحُسَيْنِ) [4] . al-Muʿjam al-Wasīṭ, A group of authors, vol. 1, p. 121. [5] . Kāmil al-Ziyārāt, Ibn Qulawayh al-Qummī, vol. 1, p. 108. (رحِمَ الله دَمعتَك، أما إنّك مِن الَّذين يُعدُّون مِن أهل الجزع لنا) [6] . Wasāʾil al-Shīʿah, al-Shaykh Ḥurr al-ʿĀmilī, vol. 2, p. 915. (أشد الجزع الصراخ بالويل والعويل ولطم الوجه و الصدر وجز الشعر من النواصي....)

What is mourning and how far back does its historical background go? First, it is important to mention that the word "Aza" (mourning) linguistically means patience and endurance in the face of grief and calamity.[1] "Matam" refers to a gathering of people to express sorrow or joy, [2] but over time it has been mostly associated with mourning and grief. [3] Accordingly, mourning refers to ceremonies held in sorrow over the loss of loved ones. Historical evidence shows that such ceremonies were common not only during the time of the Prophet Muhammad (SAW) but even before him. For example, historians have reported that when Abdul-Muttalib passed away, his daughters composed elegies in his honor. [4] After the Battle of Uhud, when the Prophet Muhammad (SAW) passed by the houses of the Ansar, he heard the women weeping and chanting elegies for their martyrs. This scene deeply moved the Prophet (SAW), who said, "Hamza has no one to mourn for him." [5] This statement led to a tradition in Medina where before every mourning gathering, people would first lament and chant elegies for Hamza, and then proceed to mourn the person of concern. [6] Furthermore, there is a narration that Umm Salama asked the Prophet (SAW) for permission to hold a mourning ceremony for her recently deceased cousin who had converted to Islam. The Prophet (SAW) consented; Umm Salama gathered the women, prepared food for them, and mourned Walid together with them. [7] In another account, when news of the martyrdom of Ja'far ibn Abi Talib reached the Prophet (SAW), Asma, Ja'far's wife, began to weep and lament loudly. The Prophet (SAW) advised her, "Do not beat your chest nor utter inappropriate words," while the women around Asma were mourning. When the Prophet (SAW) went to the house of his daughter, he saw her also weeping and said, "We should mourn for someone like Ja'far." [8] These narrations indicate that holding gatherings of sorrow and mourning for lost loved ones was not only common during the Prophet’s time but also approved by him. The practice of holding mourning sessions was also prevalent and endorsed in the conduct of the Ahl al-Bayt (AS). For instance, there is a narration from Imam Muhammad al-Baqir (AS) in which he instructed his followers to hold mourning assemblies for Imam Hussain (AS) on the day of Ashura, to weep with their families, and express their grief for the calamities that befell him. [9] It is also narrated that poets of the Ahl al-Bayt would visit Imam Ja’far al-Sadiq (AS) during mourning periods and recite poems in praise of Imam Hussain (AS). These poems were so moving that the Imam (AS) and all present would weep. Thus, mourning in the presence of the Imam (AS), accompanied by poetry and tears, became a spiritual method to keep alive the memory and tragedy of Imam Hussain (AS). [10] These accounts are just a portion of the traditions of the Prophet (SAW) and the Ahl al-Bayt (AS) in holding mourning for the saints of Allah, especially the Master of Martyrs, Imam Hussain (AS). Such evidence shows that mourning, particularly for Imam Aba Abdillah al-Hussain (AS), not only has a legitimate religious status but also a long-standing history in Islamic tradition, encouraged and recommended by the leaders of the faith. [1] . Lisān al-ʿArab, Ibn Manẓūr, Vol. 15, p. 52. [2] . Ibid, Vol. 12, p. 3. [3] . Al-Miṣbāḥ al-Munīr fī Gharīb al-Sharḥ al-Kabīr li-al-Rāfiʿī, al-Fayyūmī, Aḥmad ibn Muḥammad, Vol. 1, p. 3. [4] . Ansāb al-Ashrāf, al-Balādhurī, Vol. 1, p. 85. [5] . Tārīkh al-Ṭabarī, al-Ṭabarī, Abū Jaʿfar, Vol. 2, p. 532. [6] . Majmaʿ al-Zawāʾid wa Manbaʿ al-Fawāʾid, al-Haythamī, Nūr al-Dīn, Vol. 6, p. 120. [7] . Maghāzī al-Wāqidī, al-Wāqidī, Vol. 2, p. 629. [8] . al-Ṭabaqāt al-Kubrā, Ibn Saʿd, Vol. 8, p. 220. [9] . Kāmil al-Ziyārāt, Ibn Qūlawayh al-Qummī, Vol. 1, p. 193. [10] . Ibid, Vol. 1, pp. 111-112.

What is the perspective of the Holy Quran regarding mourning? First, it must be understood that mourning has a Quranic foundation, and the Holy Quran relates the mourning of the prophets, some of which we will mention: Mourning of Prophet Jacob for Prophet Joseph: When the sons of Jacob took Joseph with them to the desert and threw him into a well, then falsely told their father that Joseph had been devoured by a wolf, Jacob, although he did not fully believe their words and doubted the killing of his son Joseph, cried so much out of separation from him that his eyes became blind.[1] Jacob’s weeping for his son Joseph was so intense that his other sons became distressed and complained to their father. Jacob replied to them: “I express my sorrow and sadness to Allah and complain to Him, and I know things that you do not know.” [2] Zamakhshari, a great Sunni scholar, narrates: The Messenger of Allah (SAW) asked Gabriel about the duration of Jacob’s weeping, and Gabriel answered that Jacob had been crying for seventy years. When the Prophet asked about the reward for this mourning, Gabriel replied that its reward equals that of one hundred martyrs.[3] Honoring the Symbols of Allah, a Sign of Piety: Allah Almighty says in the Holy Quran: "Whoever honors the symbols of Allah, it is a reflection of their piety". [4] Regarding the definition of the symbols of Allah (Ashā’ir Allāh), Shia and Sunni scholars have offered various explanations, some of which are as follows: Ibn Manzur in the book "Lisan al-Arab" quotes Zujaj as saying that the meaning of "Shawa'ir Allah" (the rituals of God) refers to all acts of worship that Allah has designated as signs and symbols of devotion; that is, things like the standing place in Hajj, the Sa'i (running) between Safa and Marwah, and the sacrifice. They are called "Shawa'ir" because anything that serves as a sign of worship is called a "Sha'irah." So anything that is a symbol or sign of worship is therefore called "Shawa'ir." [5] Also, the late Allama Tabataba’i described the symbols of Allah as “signs that guide a person toward Allah and are not limited to Safa and Marwa (rituals); therefore, any sign that reminds a person of Allah, honoring it leads to Allah-consciousness and includes all such signs.” [6] According to the definitions offered by Shia and Sunni scholars, one prominent example of the symbols of Allah is mourning the calamities of Allah’s saints, because the root of this mourning is love for Allah’s saints, which reminds humans of Allah. Therefore, honoring these mourning gatherings is counted among honoring the symbols of Allah. Mourning the Tragedies of the Prophet’s Family (Ahl al-Bayt) as an Example of Affection (Mawaddah): When the companions of the Messenger of Allah (PBUH) came to him and asked what reward he wanted for all the effort he had made in guiding them, Allah addressed the Prophet (PBUH) saying: “Say, I ask no reward except love for my near relatives” (Qurba, meaning the Ahl al-Bayt). [7] Love and friendship have signs, the least of which is that we rejoice in their happiness and mourn with them in their sadness. Imam Reza (AS) also advised Shibib’s son: “If you wish to be seated with us in Paradise, be sorrowful in our sadness, joyful in our happiness, and accept our guardianship; for if someone loves a stone, he will be resurrected with it on the Day of Judgment.” [8] Conclusion By a comprehensive look at the verses of the Holy Quran and authentic narrations, it becomes clear that mourning is not only lawful and divinely approved, but it is also a profound manifestation of love for the saints and a symbol of loyalty to divine guardianship. The mourning of Jacob for Joseph, honoring Allah's symbols, and the Quran’s recommendation of love for the Ahl al-Bayt all clearly testify to the high status of mourning in the Quranic epistemology. These symbols transcend individual emotions and form a spiritual connection with faith, piety, and adherence to guardianship. Mourning is not silent grief but a profound hymn of love, knowledge, and reverence for truth—a truth that guides humanity to fountains of light and guidance. Therefore, holding mourning ceremonies for the calamities of Allah’s saints is not only a sign of grief but also an expression of divine piety, awareness of guardianship, and continuation of the path of heavenly guidance. [1] . Yusuf: 12-18. [2] . Yusuf: 85-86. [3] . Al-Kashshaf ‘An Haqa’iq Ghawamid at-Tanzil: Zamakhshari, Vol. 2, p. 497. [4] . Hajj: 32. «ذَٰلِكَ وَمَنْ يُعَظِّمْ شَعَائِرَ اللَّهِ فَإِنَّهَا مِنْ تَقْوَى الْقُلُوبِ» [5] . Lisān al-ʿArab, Ibn Manẓūr, Vol. 4, p. 414. [6] . Al-Mizan fi Tafsir al-Quran: Allama Tabataba’i, Vol. 14, p. 373. [7] . Shura: 23. «قُلْ لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّةَ فِي الْقُرْبَىٰ» [8] . Bihar al-Anwar: Al-Allama al-Majlisi, Vol. 44, p. 286.

If the Prophets Were Sent to Guide Humanity Toward Perfection, Why Is There So Much Corruption and Decline? Prophets were indeed sent to guide humanity toward perfection, but this does not guarantee the complete salvation and purity of every individual. The presence of corruption and decline stems from several factors, including: 1. Freedom of Choice A fundamental principle in many religions is human freedom of choice. The prophets deliver the divine message and offer guidance, but the final decision rests with individuals themselves. This freedom allows people to choose the right or wrong path, as Allah Himself has pointed out: "There is no compulsion in religion."[1] In other words, humans have free will and can choose either the correct or incorrect way. The prophets merely guide and provide direction; they cannot prevent people from making poor choices. 2. The Existence of a Rebellious Soul Human ethical and spiritual perfection depends on overcoming one's lower self. Otherwise, the human soul will lead a person toward corruption and ruin, as stated in the Quran: "Indeed, the soul is a persistent enjoiner of evil, except for what my Lord has mercy upon." [2] Prophets, as guides and teachers, provide principles and values that help humanity control their lower desires. To achieve this goal, people must exert their own effort, as the Quran says: "And that there is nothing for man except that for which he strives." [3] It is therefore natural for a human being, with their inherent characteristics, to fall into decline and error on the path of servitude. What is important is how a person overcomes these challenges and mistakes. Unfortunately, some people, due to a weak will and a lack of sufficient piety, surrender to temptations and their own desires, leading them to commit acts of corruption. 3. Social and Cultural Influences Corruption and decline can also result from various social, cultural, economic, and political factors that are beyond the direct control of religious teachings. The prophets strive to improve these conditions by offering ethical and spiritual solutions, but sometimes these factors drive people toward corruption. A confused social environment can mislead people and divert them from the right path to such an extent that they might even kill God's special servants and saints to get closer to God. This is what happened with the martyrdom of Imam Hussain (AS), when the Ummah of the Prophet (S) killed his grandson to seek nearness to God. [4] Regarding the influence of culture, it can be very deep and even contradictory. Sometimes, values change so much that spiritual and religious values (like the sermon of a prophet or religious leaders) are replaced by material and entertainment values (like welcoming a singer). In a city where the Prophet (S) had just preached, the entire city once closed down to welcome and accompany a female singer. [5] 4. Trial and Tribulation Divine wisdom dictates that God provides the means and conditions for human perfection so that those who wish to can recognize the right path. However, the provision of these means does not guarantee that all people will use them for their own development and salvation. [6] God's purpose in this is to test humanity. As the Quran states: "Indeed, We have made what is on the earth as adornment for it so that We may test them, which of them is best in deed." [7] In another verse, God says: "[He] Who created death and life to test you as to which of you is best in deed." [8] Based on this, the purpose of creation is a test, and success in this trial is the path to human perfection. In other words, this worldly life is a test, and God asks people to demonstrate their potential and abilities through their choices. The existence of corruption and decline is part of this test, and people must confront it. Therefore, the existence of corruption and decline is not a contradiction to the prophets' existence. The prophets' duty is to guide and instruct, and it is humanity's duty to use their own free will to benefit from this guidance and embark on the path of perfection. If people had fully followed the teachings of the prophets, we would have a healthier society, free from corruption and decline. [1] . Baqarah: 256. «لَا إِكْرَاهَ فِي الدِّينِ» [2] . Yusuf: 53. «إِنَّ النَّفْسَ لَأَمَّارَةٌ بِالسُّوءِ إِلَّا مَا رَحِمَ رَبِّي» [3] . Najm: 39. «ليْسَ لِلْإِنْسَانِ إِلَّا مَا سَعَى» [4] . Safīnat al-Biḥār wa Madīnat al-Ḥikam wa al-Athār: al-Qummi, al-Shaykh Abbas, Vol: 6, p: 132. «انّهم من هذه الأمّة كلّ يتقرّب إلى اللّه بدمه» [5] . Al-Aghānī: Abū al-Faraj al-Iṣfahānī, Vol: 8, p: 368. [6] . Āmūzish ʿAqāʾid: Miṣbāḥ Yazdī, Muḥammad Taqī, Vol: 1, p: 187. [7] . Kahf: 7. «إِنَّا جَعَلْنَا مَا عَلَى الْأَرْضِ زِينَةً لَهَا لِنَبْلُوَهُمْ أَيُّهُمْ أَحْسَنُ عَمَلًا» [8] . Mulk: 2. «الَّذِي خَلَقَ الْمَوْتَ وَالْحَيَاةَ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا ۚ وَهُوَ الْعَزِيزُ الْغَفُورُ»

Why Did Most Divine Prophets Emerge in the Middle East? The Wisdom Behind the Prophetic Missions: God's Completion of Proof for All Humanity A long-standing question often occupies people's minds: Why did a large number of divine prophets appear in specific regions of the Earth? Does this mean other parts of the world and their inhabitants were deprived of divine guidance? To answer this, we need to explore Allah's wisdom in sending messengers and the vast scope of the prophets' invitation, as understood from the Quran and Islamic traditions. 1. Centers of Civilization: The Starting Point of the Message Almighty Allah commissioned His prophets in regions that, in some way, served as cultural, civilizational, or demographic centers. This strategic choice wasn't to restrict guidance to that particular area, but rather to ensure the widespread dissemination of the divine message to everyone. Therefore, before Allah would destroy a nation, He would send a prophet to its central city (Umm al-Qura) to establish His proof (hujjah) for the people: "And never would your Lord have destroyed the cities until He had sent to their mother-city a Messenger."[1] This doesn't mean Allah sent a separate messenger for every village or community. Instead, the mission of the Ulul Azm prophets or prominent prophets from these centers would reach surrounding regions, leaving a profound impact throughout history. As the Quran states: "And if We had willed, We could have sent a warner to every town."[2] However, the Lord of the Worlds didn't deem this necessary, as the divine purpose was best achieved by sending prophets to the centers of civilizations. 2. Guided but Unnarrated: Prophets Whose Stories Remain Untold The assumption that divine guidance was limited to a few specific regions is inconsistent with Islamic teachings. The truth is, human knowledge about the geographical extent of all prophets' appearances is incomplete. The Holy Quran explicitly states that the stories and names of many divine prophets have not been revealed to us: "And [We sent] messengers about whom We have related [their stories] to you before, and messengers about whom We have not related to you."[3] Islamic traditions also affirm this reality. Imam Baqir (AS) stated: "Between the time of Prophet Adam and Prophet Noah, there were prophets who were secretly engaged in their mission, and their names are not mentioned in the Quran."[4] Imam Ali (AS) also said: "Allah sent a Black prophet whose story He has not told us."[5] According to Islamic sources, the total number of divine prophets was 124,000.[6] This immense number clearly indicates that the scope of divine guidance extends far beyond what written history or even the Quran detail. Many of these prophets were commissioned in regions and among peoples about whom we have no specific information, yet they fulfilled their divine duty completely. 3. Divine justice and the completion of the argument for all One of the most fundamental principles of divine justice is that Allah never punishes a nation without first sending a messenger and completing His proof. This principle is explicitly stated in the Quran: "And We would not punish until We had sent a messenger." [7] This verse guarantees that no nation throughout human history has been left without guidance or held accountable without receiving a divine message. Allah sends messengers to preclude any excuse, ensuring no one can claim on the Day of Judgment that the truth did not reach them. [8] Conclusion: A Universal Invitation with Divine Design Considering what has been stated, it becomes clear that the prophets' invitation was never confined to a specific geographical region. Almighty Allah, out of completing His proof (itmaam al-hujjah), sent prophets to all nations and civilizations. This doesn't mean He appointed a separate prophet for every village or family. Instead, the divine strategy was to send messengers to significant centers of civilization, culture, and human society so that the message of guidance would spread in a way that all the world would have the opportunity to hear and accept it, and no human being would remain without a guide. This demonstrates the profound wisdom and boundless justice of the Lord of the Worlds. [1] . Al-Qasas: 59..«وَمَا كَانَ رَبُّكَ مُهْلِكَ الْقُرَى حَتَّى يَبْعَثَ فِي أُمِّهَا رَسُولًا» [2] . Al-Furqan: 51. «وَ لَوْ شِئْنَا لَبَعَثْنَا فِی كُلِّ قَرْیَةٍ نَذِیرًا» [3] . Al-Nisa: 164. «وَرُسُلًا قَدْ قَصَصْنَاهُمْ عَلَيْكَ مِنْ قَبْلُ وَرُسُلًا لَمْ نَقْصُصْهُمْ عَلَيْكَ» [4] . Al-Kafi, Sheikh Kulaini, Vol: 8, Page: 115. [5] . Manaqib Aal Abi Talib, Ibn Shahr Ashub, Vol: 2, Page: 54. [6] . Al-Eteqadat, Sheikh Saduq, Vol: 1, Page: 92. [7] . Al-Isra: 15. «وَمَا كُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولًا» [8] . Al-Tafsir Al-Mubin, Mughniyah, Sheikh Muhammad Jawad, Vol: 1, Page: 419.

Who are the Ulul-'Azm prophets (AS) and what is their status? To clarify the subject, we first define the word Ulul-'Azm; Ulul-'Azm in the lexicon: "Ulū" means owners, and "azm" in the lexicon means a strong and firm will; Raghīb says that "azm" means deciding to do something;[1] Ibn Manẓūr says about the Ulul-'Azm prophets (AS) that they are those who decided on a matter to which they had pledged, [2] and azm is mentioned in the divine word as follows: "And indeed, We made a covenant with Adam before, but he forgot, and We found in him no firm resolve." [3] This verse suggests that azm means faithfulness to the covenant. Ulul-'Azm in terminology: Allama Tabatabaei defines the word "Ulū al-'azm" as follows: The meaning of azm in the Ulul-'Azm prophets (AS), mentioned in the verse "So be patient as the possessors of determination among the Messengers were patient," [4] is perseverance in adherence to the initial covenant that was taken from them and that they did not forget. Allah Almighty says: "And when We took a covenant from the Prophets, from you, from Noah, from Abraham, from Moses, and from Jesus, and We took from them a strong covenant." [5] Allah Almighty also says: "And We made a covenant with Adam before, but he forgot, and We found in him no firm resolve." [6] Each of these prophets has a Sharia and a book. Allah Almighty says: "What We recommended to Noah and what We revealed to you, and what We recommended to Abraham, Moses, and Jesus, We legislated for you from the religion." [7] Allah Almighty also says: "Indeed, this is in the former scriptures, the scriptures of Abraham and Moses." [8] Allah Almighty also says: "And We sent down the Torah, in which was guidance and light, by which the prophets judged." [9] And other verses that show that the Ulul-'Azm prophets had Sharia, and Abraham, Moses, Jesus, and Muhammad (AS) also had books. What we have mentioned does not contradict the descent of the book to David (AS), where Allah Almighty says: "And We gave David the Zabur," [10] and it does not contradict what is mentioned in the narrations about attributing the book to Adam, Seth, and Idris, because they are books that do not include judgments and laws. [11] Masbah Yazdi also states that the meaning of the Ulul-'Azm prophets (AS), is those who, in addition to the superior patience and perseverance that mentioned in the Quran, had an independent book and Sharia, and later or contemporary prophets followed their Sharia until another of the Ulul-'Azm prophets (AS) was sent to prophethood. [12] Names of Prophets with Sharia: Prophets with Sharia: Noah, Abraham, Moses, Jesus, and Muhammad (AS); [13] the names of the Ulul-'Azm prophets are explicitly mentioned in narrations; for example, the words of Imam Sajjad (AS) and Imam Baqir (AS) who said: The Ulul-'Azm prophets are five: Noah, Abraham, Moses, Jesus, and Muhammad (AS). [14] Narrations from Imam Sadiq (AS) [15] and Imam Reza (AS) [16] explain how these Ulul-'Azm prophets became so. They said that Noah came with Sharia and a book, then Abraham came with a new book and Sharia, and every prophet after Abraham acted according to Abraham's religion until Moses came and brought a new religious book. After him came Jesus, and after Jesus came the Prophet Muhammad, whose halal is halal until the Day of Judgment and whose haram is haram until the Day of Judgment. The Rank and Status of Prophets with Sharia: According to the narrations about the status of the Ulul-'Azm prophets, Allah gave these prophets superiority over other prophets and made them the masters and leaders of other prophets. [17] And the Prophet Muhammad (SAW) is superior to all prophets, even the Ulul-'Azm prophets. [18] Points that caused their superiority over other divine prophets are: - They had a new Sharia, unlike many prophets who followed the Sharia of the prophet before them. - They had a heavenly book that served as a source of guidance, containing the judgments and laws of their Sharia. - They stood firm and resolute in the face of problems and had a special position of resistance and perseverance in the face of problems. - They had a more global and extensive responsibility for guidance and were sent to guide the world, not just a specific nation. Based on this, it should be said that the Ulul-'Azm prophets have a high status, and the prophet Muhammad (SAW) as a prophet who is over all creatures, [19] is also among them, which shows their high status. [1] . Al-Mufradat fi Gharib al-Qur'an, Al-Raghib Al-Isfahani, Vol: 1, Page: 565. [2] . Lisan al-Arab, Ibn Manzur, Vol: 12, Page: 400. [3] . Taha: 115. «وَلَقَدْ عَهِدْنَا إِلَى آدَمَ مِنْ قَبْلُ فَنَسِيَ وَلَمْ نَجِدْ لَهُ عَزْمًا» [4] . Ahqaf: 35. «فاصبر كما صبر أولوا العزم من الرسل» [5] . Al-Ahzab: 7. «واذ أخذنا من النبيين ميثاقهم ومنك ومن نوح وابراهيم وموسى وعيسى وأخذنا منهم ميثاقا غليظا» [6] . Taha: 115. «ولقد عهدنا إلى آدم من قبل فنسي ولم نجد له عزما» [7] . Al-Shura: 13. «شرع لكم من الدين ما وصى به نوحا والذي أوحينا اليك وما وصينا به ابراهيم وموسى وعيسى» [8] . Al-A'la: 19. «إن هذا لفي الصحف الاولى صحف ابراهيم وموسى» [9] . Al-Ma'idah: 44. «إِنَّا أَنْزَلْنَا التَّوْرَاةَ فِيهَا هُدًى وَنُورٌ ۚ يَحْكُمُ بِهَا النَّبِيُّونَ» [10] . Al-Nisa: 163. «وآتينا داود زبورا» [11] . Al-Mizan fi Tafsir al-Qur'an, Allamah Tabataba'i, Vol: 2, Page: 141. [12] . Amoozesh-e Eteghad, Misbah Yazdi, Mohammad Taghi, Page: 239. [13] . Al-Mizan fi Tafsir al-Qur'an, Allamah Tabataba'i, Vol: 2, Page: 141 / Amoozesh-e Eteghad, Misbah Yazdi, Mohammad Taghi, Page: 239. [14] . Bihar al-Anwar, Allamah Majlisi, Vol 11, Page 33, Beirut Edition, Wafa. [15] . Ibid., Vol 11, Page 56. [16] . Uyoon Akhbar Al-Ridha (AS), Al-Shaykh Al-Saduq, Vol: 1, Page: 86. [17] . Al-Kafi, Al-Shaykh Al-Kulaini, Vol: 1, Page: 175 / Uyoon Akhbar Al-Ridha (AS), Al-Shaykh Al-Saduq, Vol: 1, Page: 86. [18] . Uyoon Akhbar Al-Ridha (AS), Al-Shaykh Al-Saduq, Vol: 2, Page: 237. [19] . Mustadrak Safinat al-Bihar, Al-Namazi, Al-Shaykh Ali, Vol: 3, Page: 166.

What are the rational reasons for the necessity of prophets (AS)? According to scholars, several rational arguments have been put forth for the necessity of the existence of prophets. Some of these will be discussed: Guidance on the Path to Perfection: Human beings seek perfection, and to achieve this perfection, they need guidance. While humans can traverse part of this path and acquire knowledge through reason and senses, for a deeper understanding and for their spiritual needs, they require guidance beyond mere intellect. This guidance is provided through revelation and prophets.[1] Guiding Humanity to the Purpose of Creation: The purpose and wisdom behind creation are the knowledge and worship of Allah: "And I did not create the jinn and mankind except to worship Me." [2] This is contingent upon designating an intermediary between the creation and the Creator to teach them the way of worship and servitude to Allah. This cannot happen without such an intermediary, because Allah is in ultimate perfection and humanity is in ultimate imperfection. Allah Himself alludes to this when He states: "And it is not for any human that Allah should speak to him except by revelation or from behind a veil or by sending a messenger to reveal by His permission what He wills. Indeed, He is All-High, All-Wise." [3] Such an intermediary must necessarily be chosen individuals from Allah who are of human kind but are at the pinnacle of servitude to Allah. In the Quran, Allah states through the noble Prophet (SAW): "Say: 'I am only a human being like yourselves.'"[4]-[5] Guiding Humanity to Divine Laws: Human society requires laws for proper functioning. An ideal legislator must possess: 1. The legislator's knowledge of humanity: The first and most important step in enacting laws is for the legislator to be familiar with the human body and soul, its instincts and innate dispositions, and what is beneficial or harmful for these aspects. The greater this understanding, the more successful the resulting law will be in addressing problems and guiding humanity to the intended happiness of its creation. 2. The legislator's disinterest in the law: The necessity of this condition is obvious. If the legislator or their associates benefit from the law being enacted, then that law will be enacted in the interest of the legislator, not the interest of society. The inevitable result will be injustice and oppression towards society. These conditions are found only in Almighty Allah, and prophets act as intermediaries who convey divine laws to humanity to establish a just and orderly society. [6] Reforming Human Society from Errors and Deviations: Among the objectives of sending prophets is to realize the mission of reform. Social corruptions such as injustice, indecency, impurities, and the like might be such that their removal and confrontation require a divine messenger who can invite people towards reform and the establishment of justice, and defend the oppressed and deprived. Merely sending down a book, teaching rulings, educating, and purifying people without striving and confronting social corruptions is not sufficient to repel and eliminate them. Some evil and corrupt individuals do not turn to the truth and commit oppression and corruption. In such cases, what is necessary is the sending of divine men or messengers to carry out reforms, and this is one of the most important objectives. [7] Guiding the Noblest of Creatures: Humanity is the noblest of creatures and was not created in vain or idly. Rather, there is no doubt that humans are obliged to perform duties and observe commands and prohibitions. It is incumbent upon Allah to communicate these duties to humans and make them aware, because no intellect, independently and without the mediation of revelation, is capable of comprehending and discerning these duties. On the other hand, not all obligated individuals are capable of receiving and apprehending revelation from Allah. Therefore, it is necessary for Allah to send individuals to humanity to convey these duties to them. [8] Guiding Humanity to Self-Purification and Edification: Undoubtedly, the purpose of sending prophets is not merely teaching; rather, one of the aims of the prophets is purification. Allah chooses from among His servants individuals who are righteous, perfect, and distinguished in every respect, so much so that they serve as role models among people and lead people towards happiness and perfection through their actions and conduct. It is clear that this purpose and goal would not have been achieved merely by the descent of heavenly books or by their descent upon non-prophets, for example, upon angels or individuals of a non-human species. This is because, in such a case, people would not have seen a role model among themselves to elevate themselves towards that goal, or they might have thought that purity and purification were exclusive to angels and that they themselves were incapable of purifying themselves. [9] Conclusion: Based on the points discussed, it becomes clear that reason discerns several compelling arguments for the necessity of prophets among human beings. These reasons include humanity's need for a guide for self-purification and edification, a guide for humanity to reach the pinnacle of perfection, a guide to place human beings on the path to the purpose of creation, a guide for reforming human society from errors and deviations, and a guide for familiarizing human beings with divine laws, and so on. [1] . Āmūzish-e Aqā'id, Misbah Yazdi, Mohammad Taghi, Vol: 1, pp: 177-178; Bidāyat al-Ma'ārif al-Ilāhiyyah fī Sharḥ 'Aqā'id al-Imāmiyyah, Al-Sayyid Mohsen al-Kharrazi, Vol: 1, p: 216. [2] . Dhāriyāt/56: «و ما خلقتُ الجنّ و الأنس الا لیعبدونَ» [3] . Shūrā/51: «وما کانَ بشرٍ أنْ یکلّمه اللهُ الا وحیاً او مِن وَرایء حجابٍ او یرسلَ رسولاً فیوحی باذنهِ ما یشاءُ انّه علی حکیم» [4] . Kahf/110: «قال: انّما أنا بشر مثلکم» [5] . Ḥaqq al-Yaqīn fī Ma'rifat Uṣūl al-Dīn, Shobbar, Sayyid Abdullah, p: 121; Anīs al-Muwahhidīn, Naraqi, Mehdi, p: 86, corrected by Ayatollah Qazi Tabataba'i. [6] . Muḥāḍarāt fī al-Ilāhiyyāt, Al-Subhani, Al-Shaykh Ja'far, Vol: 1, p: 249. [7] . Bidāyat al-Ma'ārif al-Ilāhiyyah fī Sharḥ 'Aqā'id al-Imāmiyyah, Al-Sayyid Mohsen al-Kharrazi, Vol: 1, p: 220. [8] . Anīs al-Muwahhidīn, Naraqi, Mehdi, p: 86, corrected by Ayatollah Qazi Tabataba'i. [9] . Bidāyat al-Ma'ārif al-Ilāhiyyah fī Sharḥ 'Aqā'id al-Imāmiyyah, Al-Sayyid Mohsen al-Kharrazi, Vol: 1, p: 216.

What are the characteristics of prophets (AS)? From the Shi'a perspective, divine prophets possess specific characteristics that distinguish them from other human beings. Some of the most important of these characteristics include: 1. Infallibility (Ismah) (Immunity from sin and error) Infallibility is one of the characteristics of prophets, meaning that prophets are immune from any flaw or defect throughout all stages of their lives.[1] This characteristic enables people to trust the prophets and accept their guidance. [2] Numerous narrations explicitly affirm the infallibility of prophets (AS). Among them is a narration from Imam Baqir (AS) which states: "Prophets do not commit sins; for all of them are infallible and pure, and they do not commit any sin, small or large."[3] 2. Special Knowledge and Awareness Prophets possess divine knowledge that is granted to them through revelation. Some of the knowledge given to prophets, as stated in the Quran, includes: 1. Teaching of Names and Realities: "And He taught Adam all the names." [4] 2. Teaching the Language and Speech of Birds: "And Solomon inherited from David. He said, 'O people, we have been taught the speech of birds...'"[5] 3. Teaching the Craft of Defensive Armor (Chainmail): "And We taught him [David] the making of coats of mail for you to protect you in your wars..." [6] 4. Teaching the Interpretation of Dreams: "And thus will your Lord choose you and teach you the interpretation of visions..." [7] 5. Teaching Hidden and Unseen News: "He is the Knower of the unseen, and He does not disclose His unseen to anyone, except to a messenger whom He has chosen." [8] According to this verse, Allah informs any prophet He wills, to whatever extent He deems appropriate, of the unseen. It's important to note that the knowledge of the unseen, which is one of the characteristics of prophets, means that prophets are aware of things hidden from others. [9] The Quran also explicitly mentions the knowledge of the unseen of other prophets, such as Prophet Jesus (AS) [10] and Prophet Muhammad (SAW). [11] 3. Trustworthiness (Honesty in Conveying the Message) Divine prophets were trustworthy individuals and never faltered in delivering God's message. They did not betray the proclamation of religion and conveyed everything they brought from God to the people without any diminution or addition. Therefore, the phrase«اِنِّى لَکُمْ رَسُولٌ اَمِینٌ» "Indeed, I am to you a trustworthy messenger" is mentioned in the Quran regarding divine prophets like Noah, [12] Hud, [13] Salih, [14] Lot, [15] Shu'ayb, [16] and Moses. [17] 4. Courage and Steadfastness Prophets were courageous and steadfast, unafraid of any threat or danger in conveying the religion. Prominent examples include Prophet Abraham's (AS) resistance against Nimrod, [18] Prophet Moses's (AS) steadfastness against Pharaoh, [19] and Prophet Muhammad's (SAW) perseverance against the polytheists. [20] 5. Superior Ethics and Spiritual Appeal Prophets possessed excellent morals, loving conduct, and spiritual attractiveness to draw people towards them. The Quran describes Prophet Muhammad (SAW) saying: "And indeed, you are of a great moral character." [21] 6. Miracle (Ability to Perform Extraordinary Acts) Miracles are one of the ways to recognize divine prophets and are a sign from Allah to prove their truthfulness. A miracle must be such that all individuals are incapable of performing it. [22] The Holy Quran mentions many miracles of prophets, such as: Prophet Moses's (AS) miracle: his staff turning into a serpent, [23] Prophet Jesus's (AS) miracle: healing the sick and raising the dead, [24] and Prophet Muhammad's (SAW) miracle: the Holy Quran (which remains a challenge to this day) [25] and more. Some believe that miracles occur by Allah's will and through the prophet (SAW), while others believe that miracles are the result of a noble spirit and a special power granted by Allah to the prophet (SAW). [26] Conclusion: From the Shi'a perspective, prophets (AS) are perfect and infallible human beings chosen as intermediaries between Allah and His servants to guide humanity, possessing characteristics such as infallibility, divine knowledge, trustworthiness, courage, good ethics, miracles, and so on. These characteristics make them a complete role model for human life. [1] . Tas-heeḥ I'tiqādāt al-Imāmiyyah, Al-Shaykh al-Mufīd, Vol: 1, p: 128. [2] . Āmūzish-e Aqā'id, Misbah Yazdi, pp. 193-194. [3] . Al-Khiṣāl, Al-Shaykh al-Ṣadūq, Vol: 2, p: 399. «إِنَّ الْأَنْبِيَاءَ لَا يُذْنِبُونَ لِأَنَّهُمْ مَعْصُومُونَ مُطَهَّرُونَ لَا يُذْنِبُونَ وَ لَا يَزِيغُونَ وَ لَا يَرْتَكِبُونَ ذَنْباً صَغِيراً وَ لَا كَبِيراً» [4] . Baqarah/31: «وَعَلَّمَ آدَمَ الْاَسْماءَ کُلَّها» [5] . Naml/16: «وَ وَرِثَ سُلَیْمانُ داوُدَ وَ قالَ یا اَیُّهَا النّاسُ عُلِّمْنا مَنْطِقَ الطَّیْرِ...» [6] . Anbiyā'/80: «وَ عَلَّمْناهُ صَنْعَةَ لَبُوس لَکُمْ لِتُحْصِنَکُمْ مِنْ بَاْسِکُمْ...» [7] . Yusuf/6: «وَ کَذلِکَ یَجْتَبِیکَ رَبُّکَ وَ یُعَلِّمُکَ مِنْ تَاْوِیلِ الْاَحَادِیثِ...» [8] . Jinn/26-27: «عالِمُ الْغَیْبِ فَلا یُظْهِرُ عَلی غَیْبِهِ اَحَداً اِلاّ مَنِ ارْتَضی مِنْ رَسُول» [9] . Al-Tibyān fī Tafsīr al-Qurʾān, Ṭūsī, Dār Iḥyāʾ al-Turāth al-ʿArabī, Vol 2, p 458 _ Al-Ghadīr, Al-ʿAllāmah al-Amīnī, Vol: 5, p: 52. [10] . Āl ʿImrān/49: «وَأُنَبِّئُكُمْ بِمَا تَأْكُلُونَ وَمَا تَدَّخِرُونَ فِي بُيُوتِكُمْ» [11] . Hūd/49: «تِلْكَ مِنْ أَنْبَاءِ الْغَيْبِ نُوحِيهَا إِلَيْكَ ۖ مَا كُنْتَ تَعْلَمُهَا أَنْتَ وَلَا قَوْمُكَ مِنْ قَبْلِ» [12] . Shu'arā'/107. [13] . Shu'arā'/125. [14] . Shu'arā'/143. [15] . Shu'arā'/162. [16] . Shu'arā'/178. [17] . Dukhan/18. [18] . Anbiyā'/57: «وَتَاللّهِ لاَکیدَنَّ أَصْنامَکمْ بَعْدَ أَنْ تُوَلُّوا مُدْبِرِینَ» [19] . A'rāf/128: «قالَ مُوسی لِقَوْمِهِ اسْتَعِینُوا بِاللّهِ وَاصْبِرُوا إِنَّ الأَرضَ لِلّهِ یورِثُها مَنْ یشاءُ مِنْ عِبادِهِ وَالعاقِبَةُ لِلْمُتَّقِینَ» [20] . Hūd/112: «فَاسْتَقِمْ کما أُمِرْتَ وَمَنْ تابَ مَعَک وَل تَطْغَوْا إِنَّهُ بِما تَعْمَلُونَ بَصِیرٌ» [21] . Qalam/4: «وَإِنَّکَ لَعَلَىٰ خُلُقٍ عَظِیمٍ» [22] . Al-Nukat al-Iʿtiqādiyyah, Shaykh Mufid, p: 35. [23] . Tā-Hā/19-20: «أَلْقِها یا مُوسی! فَأَلْقاها فَإِذا هِی حَیةٌ تَسْعی» [24] . Āl ʿImrān/49: «وَأُبْرِئُ الْأَكْمَهَ وَالْأَبْرَصَ وَأُحْيِي الْمَوْتَىٰ بِإِذْنِ اللَّهِ» [25] . Baqarah/23: «وَ إِن کُنتُم‌ْ فِی رَیْب‌ٍ مِّمَّا نَزَّلْنَا عَلَی‌َ عَبْدِنَا فَأْتُواْ بِسُورَة‌ٍ مِّن مِّثْلِه‌ِی وَ ادْعُواْ شُهَدَآءَکُم مِّن دُون‌ِ اللَّه‌ِ إِن کُنتُم‌ْ صَـَدِقِین‌َ» [26] . Chistī va Fā’el-e Mo’jeze az Manzar-e Motekallemān va Falāsefe (What is and what causes miracles from the perspective of theologians and philosophers), Muhammad Hassan Qaderdan Qaramaleki, (article).

What is the Purpose of the Mission of the Prophets (AS)? The mission of the prophets (AS) encompasses various objectives and aspects, each of great importance. Below, we mention some of the most significant ones: Monotheism (Tawhid) The prophets were sent to invite people to worship the One God and to abandon polytheism and idolatry. The call to monotheism is the foundation of all divine religions. The Holy Quran repeatedly emphasizes this principle. For example, Allah the Almighty says in Surah An-Nahl: "And We certainly sent into every nation a messenger, [saying], 'Worship Allah and avoid Taghut (false deities).'"[1] The Prophet Muhammad (SAW) said: "And among them, We sent prophets as bearers of glad tidings and warners, so that those who perish may do so with clear evidence, and those who live may do so with clear evidence. And so that the servants may understand about their Lord what they did not know, recognize His Lordship after having denied it, and affirm His Oneness in divinity after having opposed it." [2] The Hereafter (Ma'ad) The prophets inform people of the existence of another world called the Hereafter. They emphasized that humans must behave in this world in a way that leads them to divine reward and saves them from punishment. Indeed, the concept of the Hereafter and the Day of Judgment serves as a constant reminder for people to act with greater care and mindfulness. The Quran states in this regard: "And fear a Day when you will be returned to Allah." [3] Justice Another crucial objective of the prophets was to establish justice in society and combat oppression and corruption. For instance, Prophet Salih (AS) fought against extravagance and wastefulness, Prophet Lut (AS) against sexual immorality, and Prophet Shu'ayb (AS) against short-selling. These struggles highlight the importance of justice in divine teachings. The importance of this issue can also be clearly seen in the Holy Quran, where it clearly states: "We have already sent Our messengers with clear evidences and sent down with them the Scripture and the balance that the people may maintain [their affairs] in justice." [4] Education and Moral Training The prophets engage in the education and training of mankind to guide them towards moral and spiritual virtues. They teach humanity how to live righteously and attain perfection. Allah the Almighty says in Surah Al-Baqarah: "Just as We have sent among you a messenger from yourselves reciting to you Our verses and purifying you and teaching you the Book and wisdom and teaching you that which you did not know." [5] Purification and Piety The prophets strive to purify people from impurities and guide them toward piety and righteousness. This spiritual and moral purification is a crucial step in the path to perfection and closeness to Allah. The Quran states: "It is He who has sent among the unlettered a Messenger from themselves reciting to them His verses and purifying them and teaching them the Book and wisdom." [6] Freedom Through their teachings, the prophets sought to liberate people from various shackles, such as superstitions, ignorance, and oppression. They helped humanity attain a correct understanding of the world and religion. Allah says in the Quran regarding those who follow the Prophet (SAW): "And He will relieve them of their burdens and the shackles which were upon them." [7] Conclusion In summary, the prophets came to awaken humanity from heedlessness, guide them toward Allah the Almighty, and establish a healthy and just society. [1] . Nahl: 36. [2] . Bihar al-Anwar, Al-Allamah al-Majlisi, vol: 11, p: 38. [3] . Baqarah: 281. [4] . Hadeed: 25. [5] . Baqarah: 151. [6] . Jumu'ah: 2. [7] . A'raf: 157.

What is the biography of the Prophet Muhammad (SAW) like? The biography of the Prophet Muhammad (SAW) describes a life full of events, struggles, and efforts to guide and reform society. He came from a noble family, and his lineage traced back to great prophets such as Abraham (AS) and Adam (AS). Amina's marriage, her pregnancy, and the Prophet's (SAW) birth are among the most important moments in this biography. Paternal Lineage: The Noble Prophet of Islam (SAW) is descended from Prophet Abraham and Adam (AS). Ibn Babawayh, based on a reliable chain of narration from Jabir Ansari, narrates that the Messenger of Allah (SAW) said: "I am most similar to Adam, and Abraham in appearance and character is most similar to me."[1] The ancestors of the Messenger of Allah (SAW) up to Abraham (AS) number about 30, up to Noah (AS) about 40, and up to Adam (AS) 49; [2] however, from 'Adnan' upwards, there is much disagreement in their names and numbers. [3] Maternal Lineage: The Prophet's lineage on his mother's side is as follows: Amina bint Wahb ibn Abd Manaf ibn Zuhra ibn Kalab from the Banu Zuhra tribe and the Quraysh clan. [4] The paternal and maternal lineages of the Prophet (SAW) converge at Abd Manaf, their third ancestor, and Kalab, their fifth ancestor. Amina's father, Wahb ibn Abd Manaf ibn Zuhra, was the chief and leader of Banu Zuhra, [5] and her mother was Barra, daughter of Abdul-Aziz from the Banu Abdul-Dar clan. [6] Amina was renowned for her nobility and chastity, considered the foremost of the women of Banu Zuhra and the best of the Quraysh women. [7] It is said that at a time when having daughters was a source of shame for the Arabs, Amina enjoyed special respect among her people and family. [8] Marriage of Abdullah and Amina: Regarding how Amina and Abdullah met and married, and the events after their marriage, various accounts are mentioned in the sources. According to one report, Wahb, Amina's father, after witnessing Abdullah's bravery against the Jews and God's special favor upon him, sent his wife to Abd al-Muttalib to propose marriage to Abdullah. [9] However, according to other reports, Abd al-Muttalib himself, along with some relatives, went to Wahb's house, proposed Amina to Abdullah, then performed the marriage ceremony, and held a four-day feast. [10] Since Abdullah, the revered father of the Prophet of Islam (SAW), passed away at the age of 25, he was approximately 24 years old when he married Amina. [11] Some historical sources state that the marriage took place a year after the story of Abdullah's sacrifice, writing: After a year passed from the story of Abdullah's sacrifice, Abdul Muttalib brought him to the house of Wahab ibn Abd Manaf; who on that day was the head of his tribe, the Banu Zuhrah tribe, and married his daughter Amina, who on that day was the greatest woman of Quraysh in terms of lineage and status, to Abdullah. [12] Ya'qubi says: The marriage of Abdullah and Amina was 10 years after the digging of Zamzam. [13] Amina's Pregnancy: Among the strange and unusual events during Amina's pregnancy with the Prophet (SAW) was the ease with which she passed these days, because women in those days, due to the lack or shortage of health facilities and the unsuitable weather of Hejaz and especially the city of Mecca, spent their pregnancy with difficulty, but according to some reports, Amina's pregnancy with the Prophet Muhammad (SAW) was very easy, as Ibn Saad also wrote quoting Zuhri that Amina said: When I became pregnant with my son until I gave birth, I did not experience any hardship or distress. Also, during the aforementioned period, she did not complain of distress, stomachache, or the diseases that pregnant women suffered from, and she did not find a lighter and more blessed pregnancy than hers compared to other women. [14] Place of Birth: All historical sources agree that the Prophet (SAW) was born in the city of Mecca, but there are two opinions on determining the exact place of birth. Based on confirmed and well-known reports, after marriage, Amina moved to Abdullah's house in Sha'b Bani Hashim, which later became known as Sha'b Abi Talib or Sha'b Ali, and gave birth to her son there in a place that was later called Mawlid al-Nabi; [15] which the Messenger of Allah (SAW) later gave to Aqil ibn Abi Talib, and Aqil's children sold it to Muhammad ibn Yusuf Thaqafi, and Muhammad ibn Yusuf made it part of his house and it became known by his name. During Harun's time, his mother Khaizuran took it and separated it from Muhammad ibn Yusuf's house and built a mosque there, and later it became a place of pilgrimage,[16] but when the Wahhabis gained control of Hejaz and took Mecca and destroyed the tombs of the Imams of religion and the great figures of Islam in Mecca and Medina, they also destroyed that place and turned it into a garbage dump and stable. Only due to the insistence of Sheikh Abbas Qattan, the then mayor of Mecca, and his request from King Abdulaziz, it was decided to build a library there, which is now known as "Makkah al-Mukarramah Library". Date of Birth: Perhaps one of the most controversial issues in the history of the life of the Prophet of Islam (SAW) is the difference in the date of his birth, and if anyone wants to collect all opinions on this matter, it will reach more than 20 opinions. Maqrizi collected most of these opinions on this matter and included them in his book Imta' al-Asma'. [17] However, it is well-known among Shia scholars that he was born on Friday, 17 Rabi' al-Awwal, "Year of the Elephant" (the year in which Abraha marched to destroy the Kaaba but did not achieve his goal and suffered divine punishment) in the holy city of Mecca. However, most Sunni scholars believe the Prophet's birth was on Tuesday, 12 Rabi' al-Awwal. It is also well-known that his birth was near sunrise on Friday. [18] Death of Amine: Muhammad (SAW) was about 5 years old when Halima brought the Prophet (SAW) to Mecca[19] and entrusted him to his mother, Amina. Amina left Mecca to visit relatives and visit her husband Abdullah's grave, and went towards Medina with Muhammad (SAW). [20] On this trip, "Umm Ayman" was with Amina and Muhammad (SAW). "Umm Ayman" was the maidservant of Abdullah, the father of the Prophet (SAW), and after Abdullah's death, she was inherited by the Messenger of Allah (SAW). [21] The Messenger (SAW) always remembered Umm Ayman's kindnesses and services, to the point that he said: "Umm Ayman, my mother after my mother." [22] The Prophet (SAW) and Abdul Muttalib: After his mother's death, the Messenger of Allah (SAW) remained with his grandfather Abdul Muttalib under his guardianship and care. Abdul Muttalib had a great love for Muhammad (SAW), which is evident from the short time he was in charge of Muhammad's (SAW) upbringing. Abdul Muttalib used to tell his children: "By Allah, this child has a great position. I will see a time when he will be the master and leader of you all, then he would embrace him, sit him beside him, and kiss him".[23] Abdul Muttalib would not eat unless he first ordered Muhammad (SAW) to be brought, and would start eating upon his arrival. In the moments of death, the most difficult moments of a person's life, Abdul-Muttalib's only concern was Muhammad (SAW), and he entrusted his guardianship and protection to Abu Talib. Then he said, "Allah, Allah in his beloved." And he asked, "O Abu Talib, do you accept my will?" Abu Talib replied, "Yes, by Allah." [24] According to the famous sayings of the Hadith scholars and historians, the Messenger of Allah (SAW) was 8 years old when Abdul-Muttalib, having lost his sight, [25] passed away. There is a great deal of disagreement in history regarding Abdul-Muttalib's age at the time of his death, with some mentioning his age at death as 82 years and others as 140 years.[26] Uncle's guardianship and support: Abu Talib was a paternal and maternal brother of Abdullah, the father of the Prophet (SAW), and was kinder and more affectionate towards him than his other uncles. Perhaps this was why Abdul-Muttalib entrusted the Messenger (SAW) to Abu Talib, and ultimately entrusted his guardianship after his own death to Abu Talib. Therefore, after the death of his father, Abdul-Muttalib, Abu Talib took charge of the guardianship of Muhammad (SAW), who was no more than 8 years old, at the behest of his father. [27] Some have said that Abdul-Muttalib entrusted the guardianship of Muhammad (SAW) to his eldest son, Zubayr, and after his death, Abu Talib undertook this responsibility. [28] But Zubayr was present at the Half al-Fudul, and Muhammad (SAW) was about 20 years old at that time. Based on this report, the death of Zubayr in the Prophet's (SAW) youth does not seem correct. Ibn Shahr Ashub, in Manaqib, reports that Abdul-Muttalib prevented Abu Lahab and Abbas from taking charge of Muhammad (SAW) and agreed with Abu Talib. [29] Therefore, as reports also confirm, from the beginning Abdul-Muttalib placed the guardianship of Muhammad (SAW) on Abu Talib. [30] Marriage to Khadijah (A): The Prophet's trustworthiness and honesty in his commercial journey to Syria and Maysara's (Khadijah's (A) slave) report of this journey and Muhammad's (SAW) reputation as Al-Amin, in Mecca, attracted Khadijah's (A) attention and she volunteered to marry the Prophet. [31] Khadijah's (A) children: There is disagreement about the number and order of Khadijah's (A) children from the Prophet (SAW). However, almost all sources agree that she had four daughters. Some have said that the marriage of the Prophet (SAW) and Khadijah (A) resulted in 3 or 4 sons. [32] Martyrdom of the Prophet (SAW): In the early part of the year 11 AH, the Prophet (SAW) fell ill. As his illness worsened, he went to the pulpit and urged Muslims to be kind to one another. He said: "If anyone has a right against me, let them take it or forgive me. If I have wronged anyone, I am ready to make amends." [33] Sayyid Ja'far Murtadha Amili and some other researchers, based on narrations and historical reports from Shia and Sunni sources, believe that the Prophet (SAW) was poisoned and martyred by Jews, internal enemies, or some of his wives. [34] Amili, while criticizing reports about the poisoning of the Prophet (SAW), concludes that if the story of his poisoning by Jews is true, what led to the Prophet's martyrdom was the poison given to him by internal enemies. [35] Shaykh Mufid[36] and Shaykh Tusi[37] also mentioned his martyrdom and poisoning. Date of Death: The death or martyrdom of the Prophet (SAW) on a Tuesday at the age of 63 in the year 11 AH is agreed upon by Shia[38] and Sunni; [39] however, there are different views on the exact day of his passing. Burial Place: According to reports, the Prophet Muhammad (SAW) said: "Every prophet who dies is buried in the place where their soul departs." Therefore, he was buried in one of the rooms of his house in Medina, where he passed away. [40] The biography of the Prophet Muhammad (SAW) is full of lessons and morals that can be a worthy example for all mankind and demonstrate the greatness of this divine personality. [41] [1] . 'Ilal al-Sharai', al-Shaykh al-Saduq, Vol. 1, p. 128. [2] . Manaqib Aal Abi Talib, Ibn Shahrashub, Vol. 1, p. 135. [3] . Ibid., p. 134. [4] . Al-Tabaqat al-Kubra, Ibn Sa'd Katib al-Waqidi, Vol. 1, p. 49 [5] . Al-Bidayah wa al-Nihayah, Ibn Kathir, Vol. 2, p. 307. [6] . Ansab al-Ashraf, al-Baladhuri, Vol. 1, p. 91. [7] . Tarikh al-Tabari, al-Tabari Ibn Jarir, Vol. 2, p. 5. [8] . Al-Bidayah wa al-Nihayah, Ibn Kathir, Vol. 2, p. 322. [9] . Bihar al-Anwar, al-'Allamah al-Majlisi, Vol. 15, p. 97. [10] . Asad al-Ghabah, Ibn al-Athir, 'Izz al-Din, Vol. 1, p. 13. [11] . Tarikh al-Ya'qubi, Ahmad bin Abi Ya'qub, Vol. 2, p. 10. [12] . Al-Sirah al-Nabawiyyah, Ibn Hisham al-Humayri, Vol. 1, p. 156. [13] . Tarikh al-Ya'qubi, Ahmad bin Abi Ya'qub, Vol. 2, p. 9. [14] . Al-Tabaqat al-Kubra, Ibn Sa'd Katib al-Waqidi, Vol. 1, p. 78. [15] . Al-Kafi, al-Shaykh al-Kulayni, Vol. 1, p. 439. [16] . Bihar al-Anwar, al-'Allamah al-Majlisi, Vol. 15, p. 250. [17] . Imta' al-Asma' bima li al-Nabi min al-Ahwal wa al-Amwal wa al-Hafdah wa al-Mata', al-Maqrizi Taqi al-Din, Vol. 1, p. 6. [18] . Bihar al-Anwar, al-'Allamah al-Majlisi, Vol. 15, p. 249. [19] . Tarikh al-Ya'qubi, Ahmad bin Abi Ya'qub, Vol. 2, p. 10. [20] . Al-Sirah al-Nabawiyyah, Ibn Hisham al-Humayri, Vol. 1, p. 168. \ Bihar al-Anwar, al-'Allamah al-Majlisi, Vol. 15, p. 401. [21] . Asad al-Ghabah, Ibn al-Athir 'Izz al-Din, Vol. 1, p. 14. [22] . Qamus al-Rijal, al-Tustari, al-Shaykh Muhammad Taqi, Vol. 12, p. 193. [23] . Al-Sirah al-Halabiyyah, Abu al-Faraj al-Halabi al-Shafi'i, Vol. 1, p. 158. [24] . Al-Bidayah wa al-Nihayah, Ibn Kathir, Vol. 2, p. 343. [25] . Asad al-Ghabah, Ibn al-Athir 'Izz al-Din, Vol. 1, p. 15. [26] . Al-Tabaqat al-Kubra, Ibn Sa'd Katib al-Waqidi, Vol. 1, p. 95. [27] . Tarikh al-Tabari, al-Tabari Ibn Jarir, Vol. 2, p. 32. [28] . Ansab al-Ashraf, al-Baladhuri, Vol. 1, p. 92. [29] . Manaqib Aal Abi Talib, Ibn Shahrashub, Vol. 1, p. 34. [30] . Tarikh al-Ya'qubi, Ahmad bin Abi Ya'qub, Vol. 2, p. 14. [31] . Al-Sirah al-Nabawiyyah, Ibn Hisham al-Humayri, Vol. 1, p. 188. [32] . Ibid., p. 190. [33] . Al-Tabaqat al-Kubra, Ibn Sa'd Katib al-Waqidi, Vol. 2, p. 196. [34] . Al-Sahih min Sirat al-Nabi al-A'zam (s), al-'Amili, al-Sayyid Ja'far Murtada, Vol. 33, p. 176. [35] . Ibid., pp. 141-193. [36] . Al-Muqni'ah, al-Shaykh al-Mufid, p. 456. [37] . Tahdhib al-Ahkam, Shaykh al-Ta'ifah, Vol. 6, p. 2. [38] . Masar al-Shi'ah fi Mukhtasar Tawarikh al-Shari'ah, al-Shaykh al-Mufid, p. 46. [39] . Al-Tabaqat al-Kubra, Ibn Sa'd Katib al-Waqidi, Vol. 2, p. 208. [40] . Ibid., p. 223. [41] . To read more about the life of the Holy Prophet (SAW), refer to: Wiki Fiqh site "Hazrat Muhammad (SAW)" / Wiki Shia site "Hazrat Muhammad (SAW)".

If a human body is eaten by another, how can it be returned in the resurrection? One of the fundamental beliefs of Islam is belief in the Day of Judgment and the resurrection of humans after death; the question of how the human body, especially in circumstances where the body has been consumed by other creatures, can be restored has always been raised. Explanation of the doubt If a human body after death turns into soil and through the roots of trees turns into plants and fruits, then another human eats that plant or fruit and it becomes part of his body; or suppose that during times of famine, a human feeds on the flesh of another human; on the Day of Judgment, to which of these two bodies will the eaten parts belong? If they return to the first body, the second body will be incomplete; and if they belong to the second body, the first body will be incomplete or destroyed;[1] this question is known as the doubt of the eater and the eaten. Answer to the doubt Allama Tabatabai, in his commentary on the verse concerning the request of Abraham (AS) to see how Allah raises the dead, [2] refers to two fundamental doubts. The first doubt relates to the scattering and destruction of the body's parts after death. [3] The second doubt, known as the issue of "the eater and the eaten," refers to a situation in which one being is eaten by another and its body parts become part of the predator's body. In this case, if both beings are to be resurrected on the Day of Judgment, determining the original ownership of the shared body parts becomes a serious problem; for if these parts are returned to the first body, the second body will be incomplete, and vice versa; this seemingly unsolvable problem creates a serious doubt about the possibility of bodily resurrection. In response to these doubts, the Holy Quran presents the fundamental principle of "the body's subordination to the soul"; according to this principle, it does not matter what fate the material parts of the body have met and how they have changed; for by divine will, the soul returns to the body that inherently belongs to it, and the body is arranged in accordance with that soul; this comprehensive answer solves both doubts in a wise way, although the practical experiment mentioned in the Quran about reviving four birds emphasizes more on answering the first doubt. [4] Mulla Sadra also responds to this doubt as follows: The "personality" of a human being is with his "soul," not with his body, and the disappearance of some of the bodily matter does not change the person's personality. If, on the Day of Resurrection, the soul of man belongs to any of the bodies whose parts have changed and perished, or is deficient, or is divided into other parts, the human body will be the same earthly body, and the human being will be exactly the same earthly human being. [5] Makarem Shirazi, in response to this doubt, stated: According to the verses of the Holy Quran, which say that the ultimate particles of the human body at the time of death will return to the same body on the Day of Judgment, if a human being has fed on the body of another human being and obtained part of the components of his body from another body, on the Day of Judgment these components will be returned to the original owner's body. The only challenge here is that the second body seems incomplete; but in reality, the second body does not become incomplete, but rather smaller; because the components of the first body were scattered throughout the second body; therefore, when these components are returned to the first body, the second body becomes thinner and smaller accordingly. However, this smaller body will still contain all the attributes of the second person without any deficiency, and on the Day of Resurrection it will appear as a complete human being, like a child who is initially small and then grows and becomes an adult; this evolution and growth will not create any intellectual or narrative problem. [6] The late Allama Hilli, in his commentary on Tajrid al-I'tiqad, explained that when a human being feeds on the body of another human being, he actually uses only the extra and non-essential materials, not the essential and identity core of it. Every human being has essential and constant components that do not change and are not transferred to others; these components are what are used in the resurrection to recreate the body; therefore, Allama Hilli believes that the truth of bodily resurrection lies not in the return of all material particles, but in the revival of the human's original identity. From Allama's point of view, in presenting this doubt, two invalid assumptions are created: The first assumption, which raises the issue of the return of all the particles of the body throughout life, necessitates the formation of a huge body, which is incompatible with the continuous process of cell regeneration in the body and causes interference between the changing parts of the body. The other assumption is that only the body's particles are collected at the moment of death; this is also unacceptable, as these particles may not be the same ones with which the person sinned or did good during their life, thus undermining the divine system of reward and punishment and being incompatible with divine wisdom in the precise accounting of actions. Therefore, the only correct assumption is that resurrection is based on the recreation of the essential identity of man; this identity is constant and independent of the material changes of the body; the feeding of creatures on each other only includes waste materials and does not include the inherent essence, and divine power is also able to recreate this identity without any contradiction. [7] Conclusion From the foregoing, it can be concluded that the doubt of the eater and the eaten has been met with various responses from Islamic thinkers. These responses are based on several main axes: The priority of the soul and identity over matter: emphasizing that a person's personality and identity are defined by their soul and spirit, not merely by the material components of the body. Therefore, the return of the soul to the body, even if the body has undergone changes, is sufficient. The return of the main particles: This view believes that the main particles of the body are returned on the Day of Judgment, even if they cause defects in the body of the eater. Feeding on waste materials: This is based on the belief that humans feed mostly on the waste materials of each other's bodies, and the main and identity components of the body are preserved. A precise understanding of the concept of physical resurrection: Some thinkers lean towards the view that physical resurrection does not mean the precise return of all the body's particles, but rather the revival of the main and essential identity of man. [1] . Tafsir Nemuneh, Makarem Shirazi, Naser, Vol. 2, p. 308. [2] . Baqarah/260: «وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ أَرِنِي كَيْفَ تُحْيِي الْمَوْتَىٰ قَالَ أَوَلَمْ تُؤْمِنْ قَالَ بَلَىٰ وَلَٰكِنْ لِيَطْمَئِنَّ قَلْبِي قَالَ فَخُذْ أَرْبَعَةً مِنَ الطَّيْرِ فَصُرْهُنَّ إِلَيْكَ ثُمَّ اجْعَلْ عَلَىٰ كُلِّ جَبَلٍ مِنْهُنَّ جُزْءًا ثُمَّ ادْعُهُنَّ يَأْتِينَكَ سَعْيًا وَاعْلَمْ أَنَّ اللَّهَ عَزِيزٌ حَكِيمٌ» [3] . For a response to this doubt, refer to the question "How is it possible for decayed bones to be revived again?" [4] . Al-Mizan fi Tafsir al-Quran, Allamah Tabatabaei, Vol. 2, p. 379. [5] . Al-Hikmah al-Muta'aliyah fi al-Asfar al-'Aqliyyah al-Arba'ah, Mulla Sadra, Vol. 9, p. 200. [6] . Tafsir Nemuneh, Makarem Shirazi, Naser, Vol. 2, p. 310. [7] . Kashf al-Murad fi Sharh Tajrid al-'Aqa'id, Allamah Hilli, Vol. 1, p. 406.

What is reincarnation, and how does it differ from the concept of resurrection? Reincarnation is a controversial idea that is regarded as a fundamental principle in several religions, including Hinduism and Buddhism. In Islam, reincarnation has captured the attention of thinkers and philosophers, who have often sought to refute this theory. In this text, we will explore various viewpoints on reincarnation and clarify how it differs from resurrection. Definition of Reincarnation Reincarnation is lexically defined as: disappearing from something and being replaced by something else. [1] Allama Hili defines reincarnation terminologically as follows: Reincarnation is the soul, which is the origin of someone's personality and existence, goes to another body and forms the basis of his existence. [2] Or, in other words, the soul leaving the body and returning and belonging to another body. [3] Considering the definition of reincarnation as "the soul leaving the body and returning and belonging to another body," some philosophers have imagined different types of reincarnation based on different considerations: Mulla Sadra says in this regard: Reincarnation can be imagined in three ways. The first type is the transfer of a soul in this world from one body to another different and separate body in such a way that an animal dies and its soul is transferred to the body of another animal or to a non-animal body, whether the transfer is from a lower being to a superior being or vice versa, which is impossible. The second type is the transfer of the soul from this worldly body to the hereafter body that is suitable for the attributes and morals that it has acquired in the world, and such a soul appears in the hereafter in the form of an animal whose attributes have prevailed in that soul; this is something that has been proven and confirmed among the great masters of revelation and vision, and has also been narrated from the masters of Sharia and religions and nations, and therefore it has been said that there is no religion in which reincarnation does not have a high position. The third type of reincarnation is that the inner self of a person is transformed. His appearance also changes from the previous human form to his inner form, to which he has been transformed, and this is due to the tyranny and dominance of his psychic power to the extent that it changes and transforms his temperament and shape from a human temperament and shape to an animal temperament and shape appropriate to his inner attribute. This type of reincarnation and transformation is also permissible and possible; rather, it occurred in a group of infidels, immoral, and wicked people in whom the savagery of the soul prevailed and the power of their intellect and insight was weak and deficient. [4] Hassan-zadeh Amuli also has a division similar to Mulla Sadra's statement and calls the first part earthly (mulki) transmigration and the other two parts spiritual (malakuti) transmigration, considering earthly transmigration impossible and forbidden, but considering the other two possible and true. [5] Initially, let's look at reincarnation in other religions to know which type of reincarnation is the subject of dispute and discussion. Hindus explain reincarnation by stating that at the moment of death, there are three descriptions for a person: Those who die with predominance of sattva reach the pure abodes (which are free from rajas and tamas) of the learned. Those who die with prevalence of the mode of passion are born among people driven by work, while those dying in the mode of ignorance take birth in the animal kingdom. [6] In the Buddhist scriptures, it is also written: "Samsara (meaning wandering), which refers to the ocean of life and death, i.e., endless rebirths, Samsara is the chain of births and deaths and continues until the traveler is freed from it, and this freedom is not achieved except through the recognition of the true religion that leads to Nirvana".[7] Therefore, we understand that "Reincarnation is the religion of those who believe that the soul, after separating from the body, goes to the body of another animal or human being to complete itself and become worthy of living among the higher spirits in the sacred world." [8] Or, in other words, the transfer of the soul from one body to another in this world without stopping is called reincarnation, and someone who believes in reincarnation denies the hereafter and resurrection and believes in heaven and hell within these human bodies. [9] Therefore, in Islam, no one has held this belief except the Transmigration (Tanasokhieh) sect. They did not take this belief from the Quran. [10] The difference between reincarnation and resurrection Based on the aforementioned information, it becomes clear that in reincarnation, one soul will belong to two or more bodies, and these transfers all take place in this material world; but in resurrection, the soul belongs to its own body and physical form, of course, in another world, in such a way that a kind of return of the soul to the body takes place in a different world, and if they are believers, they will enter paradise, and if they are infidels, they will enter hell and be tormented by fire. And this matter is one of the necessities of Islam. [11] In the Holy Quran, which is the main source of Islamic knowledge and culture, there are many verses that reject the belief in reincarnation; [12] for example: “Until, when death comes to one of them, he says, 'My Lord, send me back, that I may do good in that which I have left undone!' No! It is but a word that he utters; and behind them is a barrier until the Day of Resurrection.” [13] This verse explicitly denies returning to this life to make up for the past. Therefore, in the hadiths of the Infallible Imams (AS), this belief has been explicitly rejected. Imam Reza (AS), in response to a question that Ma'mun asked about reincarnation, said: "Whoever believes in reincarnation is a disbeliever in the great Allah; a denier of Paradise and Hell." [14] Conclusion: Based on the information presented, reincarnation means the transfer of the soul to another body in this world and is accepted as a religious principle in some religions such as Hinduism and Buddhism. Whereas the Resurrection means the return of the soul to its own body in the hereafter and reward and punishment in Heaven and Hell. In Islam, Resurrection is considered one of the principles of religion, therefore reincarnation is rejected. [1] . Lisan al-Arab, Ibn Manzur, vol. 3, p. 61. [2] . Kashf al-Murad fi Sharh Tajrid al-I'tiqad, Allamah Hilli, vol. 1, p. 191. [3] . Maqaleh Tanasukh va Shubuhat Dini-ye Aan (Article: Reincarnation and its Religious Doubts), Mohammad Hassan, Qadrdan Qaramaleki, Faslnameh Elmi-Pazhuheshi Andisheh Novin Dini (Journal of New Religious Thought), p. 60 / Maqaleh Tanasukh (Article: Reincarnation), Fatemeh, Minaei, Majalleh Naghd va Nazar (Journal of Critique and Opinion), Sal 1385 (2006/2007), Shomareh 43&44, p. 1. [4] . Tarjomeh al-Shawahid al-Rububiyya (Translation of The Divine Witnesses), Mulla Sadra, vol. 1, p. 341. [5] . Uyun Masael al-Nafs, Sheikh Hassan, Hasanzadeh Amoli, vol. 1, p. 677. [6] . Bhagavad Gita: Chapter 14, In Verse 14.14-15. [7] . The Book of Dhamma Pada or Discourses of the Buddha from the Books of the Buddhists, translated to persian under the name of the Way of Ritual, Book V, p. 170. To further study, research the concept of Samsara in Buddhism. [8] . Dairet al-Ma'arif Qarn Bistum (Encyclopedia of the Twentieth Century), Farid Wajdi Muhammad, vol. 10, p. 172. [9] . Muhadarat fi al-Ilahiyyat, Subhani, Sheikh Jafar, p. 417. [10] . Ertabat ba Arwah (Communication with Spirits), Makarem Shirazi, Naser, p. 55 / Dairet al-Ma'arif Qarn Bistum (Encyclopedia of the Twentieth Century), Farid Wajdi Muhammad, vol. 10, p. 172. [11] . Haqq al-Yaqin, Allamah Majlisi, vol. 2, p. 369. [12] . Ertabat ba Arwah (Communication with Spirits), Makarem Shirazi, Naser, pp. 55-57. [13] . Al-Muminun: 99-100. «حَتَّی اذا جآءَ احَدَهُمُ الْمَوْتُ قالَ رَبِّ ارْجِعُونِ*لَعَلّی اعْمَلُ صالِحاً فیما تَرَکْتُ کَلَّا انَّها کَلِمَهٌ هُوَ قائِلُها» [14] . Uyun Akhbar al-Reza (a.s.), Sheikh Saduq, vol. 1, p. 218

How is it possible for decayed bones to be revived again? It should be noted that this doubt relates to the principle of denying resurrection. In the Quran, there are many verses that prove the possibility of resurrection, which explain the answer to this doubt with logical reasoning. Some great scholars have categorized these verses into six topics: 1- The first creation, 2- The absolute power of God, 3- Repeated death and life in the plant world, 4- Fetal development, 5- The return of energies, 6- Empirical examples of resurrection. In each of the above titles, they have mentioned several verses in the Quran, the study of which not only explains the issue of the possibility of resurrection but also clarifies the answer to the aforementioned doubt.[1] Here, we will only refer to the topics directly related to the stated doubt: Verses related to the first creation 1- He set forth an example for us and forgot His own creation, and said: "Who will revive these bones when they are decayed?!" Say: "He who created them for the first time, and He is knowing of every creation!" [2] A narration from Imam Sadiq (AS) is mentioned on the occasion of the revelation of this verse, in which he has said: Abi ibn Khalaf came to the Prophet (SAW) with a decayed bone that he had dug out of the wall and said: "O Muhammad! [Will we] have a new creation again when we become decayed and scattered bones?" This verse was revealed from Allah (SWT) in answer to him: "And who will revive the bones when they are decayed? Say: 'He will revive them who created them for the first time, and He is knowing of every creation.'"[3] 2- Have we been exhausted by the first creation? No, they are in doubt about a new creation. [4] 3- He is the one who initiates creation, then returns it, and this is easier for Him; and to Him belongs the best description in the heavens and the earth; and He is the Almighty and Wise! [5] 4- Did they not see how Allah initiates the creation, and then returns it?! This is easy for Allah! [6] 5- (And know) just as He created you in the beginning, (again in the resurrection) you will return! [7] These verses clearly show that the main reason for the denials of resurrection by opponents is their inattention and negligence to the first creation of this world and the first creation of humans, for if they had thought about it a little, they would have found their answer themselves. Is it possible that the creation of man at the beginning from dust is possible, but impossible later?! [8] Verses related to the absolute power of Allah (SWT) With the acceptance of Allah's absolute power, there is no room left for this objection: who can revive decayed bones, and how is it possible for scattered dust to be gathered and clothed in the garment of life?! This is mentioned in numerous verses of the Holy Quran: 1- Surely, the creation of the heavens and the earth is greater [and more magnificent] than the creation of mankind, but most people do not know. [9] 2- Do they not know that He who created the heavens and the earth is able to create the like of them [and return them to a new life]! And He has set for them a definite term–of which there is no doubt; but the wrongdoers refuse nothing but denial and rejection! [10] 3- Do they not know that He who created the heavens and the earth, and was not weary in creating them, is able to give life to the dead? Indeed, He is over all things competent! [11] 4- Does He who created the heavens and the earth not have the power to create the like of them [the dust-turned-humans]?! Yes, [He can] and He is the Knowing Creator! [12] 5- Say, "Travel through the earth and see how He began creation. Then Allah will bring forth the creation of the Hereafter; indeed, Allah is over all things competent!" [13] This section of the verses reminds those who deny the possibility of the resurrection of this truth: Have you accepted the absolute power of Allah or not? If you have not accepted it, take a look at the world of creation: the heavens and the fixed and wandering stars, galaxies, and systems, and look at the earth, with all its wonders and marvels, and with all the order and law that governs them all. Is it possible to observe all these signs of power, and still doubt Allah's absolute power?! And if you have faith in His absolute power, how do you allow doubt and hesitation in the matter of resurrection and the revival of the dead, and consider it strange, wonderful, and unacceptable?! [14] Verses related to death and repeated life in the plant world Have you seen the dead lands come alive? Resurrection is the same! 1- And We sent down from the sky blessed water, and by it We produced gardens and grains which are reaped, and tall palm trees with clustered dates, as sustenance for the servants, and by it We revived a dead land; even so is the resurrection of the dead! [15] 2- He brings forth the living from the dead, and the dead from the living, and He revives the earth after its death; and even so you will be brought forth! [16] The same meaning is expressed in verses: Rum: 50[17], Hajj: 5&6[18], Fussilat: 39[19], Fatir: 9[20], A'raf: 57. [21] These verses explicitly state the fact that the resurrection of humans originates from the same principles as the emergence of plants, flowers, food grains, and trees with their colorful fruits, which we witness every year. However, because we are accustomed to it, we consider it a simple matter, while because we have not seen the resurrection of humans with our eyes, some consider it complicated, and sometimes impossible, while the laws governing both are the same. [22] In a hadith from the Messenger of Allah (SAW), we read that one of his companions said: O Messenger of Allah! "How does Allah revive the dead, and what is the sign of that in His creation?" The Prophet (SAW) said: " Have you not passed by the land which was dry and barren, then you pass by it while it is shaking with greenness?" He said: Yes, O Messenger of Allah! He said: "So, thus does Allah revive the dead, and this is the sign of it in His creation?" [23] Empirical and historical examples of resurrection: In addition to what was mentioned in the previous discussions about the evidence of the possibility of resurrection, the Holy Quran refers to a series of empirical and historical examples of resurrection in various verses, all of which are precisely an example of life after death, and especially relies on them for the issue of the possibility of resurrection. They are: 1- The story of Prophet Uzair (AS), a prophet who died for a hundred years and then came back to life. [24] 2- The story of Prophet Ibrahim (AS) and reviving the birds. [25] 3- The story of the people of the cave. [26] 4- The story of the killing of a man from the Children of Israel and the cow. [27] Conclusion Belief in the resurrection of decayed bones on the Day of Judgment is one of the fundamental principles of Islam; the Holy Quran and the hadiths of the Ahl al-Bayt (AS) clearly explain this issue; reviving decayed bones by Allah is as possible as creating them in the first place, and this shows the absolute power of Allah; which is addressed in many verses. [1]. Payam-e Quran: Makarem Shirazi, Naser, Volume: 5, Pages: 118 to 144. [2]. Yasin: 78-79. «وَ ضَرَبَ لَنَا مَثَلًا وَ نَسِىَ خَلْقَهُ قالَ مَنْ يُحْيِىْ الْعِظامَ وَ هِىَ رَميمٌ قُلْ يُحييْها الَّذى انْشَأَها اوَّلَ مَرَّةٍ وَ هُوَ بِكُلِّ خَلْقٍ عَليمٌ» [3]. Tafsir al-‘Ayyashi: Al-‘Ayyashi, Muhammad ibn Mas‘ud, Volume: 2, Page: 296 / Bihar al-Anwar: Al-‘Allama al-Majlisi, Volume: 7, Page: 42. [4]. Qaaf: 15. «أَفَعَيِينَا بِالْخَلْقِ الْأَوَّلِ ۚ بَلْ هُمْ فِي لَبْسٍ مِنْ خَلْقٍ جَدِيدٍ» [5]. Rum: 27. «وَ هُوَ الَّذى يَبْدَأُ الْخَلْقَ ثُمَّ يُعيدُهُ وَ هُوَ اهْوَنُ عَلَيْهِ» [6]. Ankabut: 19. «اوَلَمْ يَرَوا كَيْفَ يُبْدِى‌ءُ اللَّهُ الْخَلْقَ ثُمَّ يُعيدُهُ انَّ ذلكَ عَلَى اللَّه يَسيرٌ» [7]. A‘raf: 29. «كَما بَدَأَكُمْ تَعُوْدُوْنَ» [8]. Payam-e Quran: Makarem Shirazi, Naser, Volume: 5, Page: 124. [9]. Ghafir: 57. «لَخَلْقُ السَّمواتِ وَ الْأَرْضِ اكْبَرُ مِنْ خَلْقِ النّاسِ وَلكِنَّ اكْثَرَ النّاسِ لا يَعْلَمُوْنَ» [10]. Isra: 99. «اوَلَمْ يَرَوا انَّ اللَّهَ الَّذى‌ خَلَقَ السَّمواتِ وَ الْارْضَ قادِرٌ عَلَى‌ انْ يَخْلُقَ‌ مِثْلَهُمْ وَ جَعَلَ لَهُمْ اجَلًا لا رَيْبَ فيه فَابَى الظّالِمُونَ الّا كُفُوراً» [11]. Ahqaf: 33. «اوَلَمْ يَرَوا انَّ اللَّهَ الَّذى‌ خَلَقَ السَّمواتِ وَ الْأَرْضَ وَ لَمْ يَعْىَ بِخَلْقِهِنَّ بِقادِرٍ عَلَى‌ انْ يُحْيِىَ الْمَوْتى‌ بَلى‌ انَّهُ عَلى‌ كُلِّ شَى‌ءٍ قَديرٌ» [12]. Yasin: 81. «اوَلَيْسَ الَّذى خَلَقَ السَّمواتِ وَ الْارْضَ بِقادِرٍ عَلَى‌ انْ يَخْلُقَ مِثْلَهُمْ بَلى‌ وَ هُوَ الْخَلّاقُ الْعَليمُ» [13]. Ankabut: 20. «قُلْ سِيْرُوا فِى الْأَرضِ فَانْظُرُوا كَيْفَ بَدأَ الْخَلْقَ ثُمَّ اللَّهُ يُنْشِى‌ءُ النَّشْأَةَ الْآخِرَةَ انَّ اللَّه عَلَى‌ كُلِّ شَى‌ءٍ قَديرٌ» [14]. Payam-e Quran: Makarem Shirazi, Naser, Volume: 5, Page: 133. [15]. Qaaf: 9-11. «وَ نَزَّلْنا مِنَ السَّماءِ ماءً مُبارَكاً فَانْبَتْنا بهِ جَنّاتٍ وَ حَبَّ الْحَصيدِ* وَ النَّخْلَ باسِقاتٍ لَها طَلْعٌ نَضيدٌ* رِزْقاً لِلْعِبادِ وَ احْيَيْنا بِهِ بَلْدَةً مَيْتاً كَذلِكَ الْخُرُوجُ» [16]. Rum: 19. «يُخْرِجُ الْحَىَّ مِنَ الْمَيّتِ وَ يُخْرِجُ المَيِّتَ مِنَ الْحَىِّ وَ يُحْيِى الْارْضَ بَعْدَ مَوْتِها وَ كَذلِكَ تُخْرَجُوْنَ» [17]. «فَانْظُرْ الى‌ آثارِ رَحْمَةِ اللَّهِ كَيْفَ يُحْيِى الْأَرْضَ بَعْدَ مَوْتِها انَّ ذلِكَ لَمُحْيِى الْمَوْتى‌ وَ هُوَ عَلى‌ كُلِّ شَى‌ءٍ قَديرٌ» [18]. «وَ تَرَى الْأَرْضَ هامِدَةً فَاذا انْزَلْنا عَلَيْهَا الْماءَ اهْتَزَّتْ وَ رَبَتْ وَ انْبَتَتْ مِنْ كلِّ زَوْجٍ بَهيجٍ- ذلِكَ بِانَّ اللَّهَ هُوَ الْحَقُّ وَ انَّهُ يُحْيِى الْمَوْتى‌ وَ انَّهُ عَلَى‌ كُلِّ شَى‌ءٍ قَديرٌ» [19]. «وَ مِنْ آياتِهِ انَّكَ نَرَى اْلَارْضَ خاشِعَةً فَاذا انْزَلْنا عَلَيْهَا الْماءَ اهْتَزَّتْ وَ رَبَتْ انَّ الَّذى احْياها لَمُحْيِى الْمَوْتى‌ انَّهُ عَلى‌ كُلِّ شَى‌ءٍ قَديرٍ» [20]. «وَ اللَّه الَّذى ارْسَلَ الرِّياحَ فُتُثيرُ سَحاباً فَسُقْناهُ الى‌ بَلَدٍ مَيِّتٍ فَاحْيَيْنا بِهِ الْأَرْضَ بَعْدَ مَوْتِها كَذلِكَ النُّشُورُ» [21]. «وَ هُوَ الَّذى يُرْسِلُ الرِّياحَ بُشْراً بَيْنَ يَدَىْ رَحْمَتِهِ حَتّى‌ اذا اقَلَّتْ سَحاباً ثِقالًا سُقْناهُ لِبَلَدٍ مَيّتٍ فَانْزَلْنا بِهِ الْماءَ فَاخْرَجْنا بِهِ مِنْ كُلِّ الثَّمَراتِ كَذلِكَ نُخْرِجُ الْمَوْتى‌ لَعَلَّكُمْ تَذَكَّرُونَ» [22]. Payam-e Quran: Makarem Shirazi, Naser, Volume: 5, Pages: 137-144. [23]. Tafsir al-Zamakhshari (Al-Kashshaf ‘an Haqa’iq Ghawamid al-Tanzil😞 Al-Zamakhshari, Volume: 3, Page: 602. [24]. Baqarah: 259. «أَوْ كَالَّذِي مَرَّ عَلَىٰ قَرْيَةٍ وَهِيَ خَاوِيَةٌ عَلَىٰ عُرُوشِهَا قَالَ أَنَّىٰ يُحْيِي هَٰذِهِ اللَّهُ بَعْدَ مَوْتِهَا فَأَمَاتَهُ اللَّهُ مِائَةَ عَامٍ ثُمَّ بَعَثَهُ ۖ قَالَ كَمْ لَبِثْتَ قَالَ لَبِثْتُ يَوْمًا أَوْ بَعْضَ يَوْمٍ ۖ قَالَ بَلْ لَبِثْتَ مِائَةَ عَامٍ فَانْظُرْ إِلَىٰ طَعَامِكَ وَشَرَابِكَ لَمْ يَتَسَنَّهْ وَانْظُرْ إِلَىٰ حِمَارِكَ وَلِنَجْعَلَكَ آيَةً لِلنَّاسِ ۖ وَانْظُرْ إِلَى الْعِظَامِ كَيْفَ نُنْشِزُهَا ثُمَّ نَكْسُوهَا لَحْمًا ۚ فَلَمَّا تَبَيَّنَ لَهُ قَالَ أَعْلَمُ أَنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ» [25]. Baqarah: 260. «وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ أَرِنِي كَيْفَ تُحْيِي الْمَوْتَى قَالَ أَوَلَمْ تُؤْمِنْ قَالَ بَلَى وَلَكِنْ لِيَطْمَئِنَّ قَلْبِي قَالَ فَخُذْ أَرْبَعَةً مِنَ الطَّيْرِ فَصُرْهُنَّ إِلَيْكَ ثُمَّ اجْعَلْ عَلَى كُلِّ جَبَلٍ مِنْهُنَّ جُزْءًا ثُمَّ ادْعُهُنَّ يَأْتِينَكَ سَعْيًا وَاعْلَمْ أَنَّ اللَّهَ عَزِيزٌ حَكِيمٌ » [26]. Kahf: 9-22. «أَمْ حَسِبْتَ أَنَّ أَصْحَابَ الْكَهْفِ وَالرَّقِيمِ كَانُوا مِنْ آيَاتِنَا عَجَبًا * إِذْ أَوَى الْفِتْيَةُ إِلَى الْكَهْفِ فَقَالُوا رَبَّنَا آتِنَا مِنْ لَدُنْكَ رَحْمَةً وَهَيِّئْ لَنَا مِنْ أَمْرِنَا رَشَدًا * فَضَرَبْنَا عَلَى آذَانِهِمْ فِي الْكَهْفِ سِنِينَ عَدَدًا ......وَكَذَلِكَ أَعْثَرْنَا عَلَيْهِمْ لِيَعْلَمُوا أَنَّ وَعْدَ اللَّهِ حَقٌّ وَأَنَّ السَّاعَةَ لَا رَيْبَ فِيهَا» [27]. Baqarah: 72-73. «وَإِذْ قَتَلْتُمْ نَفْسًا فَادَّارَأْتُمْ فِيهَا وَاللَّهُ مُخْرِجٌ مَا كُنْتُمْ تَكْتُمُونَ * فَقُلْنَا اضْرِبُوهُ بِبَعْضِهَا كَذَلِكَ يُحْيِي اللَّهُ الْمَوْتَى وَيُرِيكُمْ آيَاتِهِ لَعَلَّكُمْ تَعْقِلُونَ