Taqavi

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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