Taqavi

What Are Qur’anic Proofs for the Existence of Imam Mahdi (AJTF)? There are several verses in the Quran that the Imams (AS) have interpreted as referring to the existence of Imam Mahdi (AJTF). Here are a few examples: 1. وَلَقَدْ كَتَبْنَا فِي الزَّبُورِ مِنْ بَعْدِ الذِّكْرِ أَنَّ الْأَرْضَ يَرِثُهَا عِبَادِيَ الصَّالِحُونَ""[1] “And We have already written in the Psalms, after the Torah: Indeed, My righteous servants shall inherit the earth.” Imam Baqir (AS) has said that “My righteous servants” refers to the Mahdi and his companions.[2] 2. "وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِنْ قَبْلِهِمْ وَلَيُمَكِّنَنَّ لَهُمْ دِينَهُمُ الَّذِي ارْتَضَى لَهُمْ وَلَيُبَدِّلَنَّهُمْ مِنْ بَعْدِ خَوْفِهِمْ أَمْنًا يَعْبُدُونَنِي لَا يُشْرِكُونَ بِي شَيْئًا وَمَنْ كَفَرَ بَعْدَ ذَلِكَ فَأُولَئِكَ هُمُ الْفَاسِقُونَ"[3] “Allah has promised those who have believed among you and done righteous deeds that He will surely grant them succession [to authority] upon the earth just as He granted it to those before them and that He will surely establish for them [therein] their religion which He has preferred for them and that He will surely substitute for them, after their fear, security, [for] they worship Me, not associating anything with Me. But whoever disbelieves after that - then those are the defiantly disobedient.” Imam Sadiq (AS) has said that this verse refers to the Mahdi and his companions.[4] 3. "وَنُرِيدُ أَنْ نَمُنَّ عَلَى الَّذِينَ اسْتُضْعِفُوا فِي الْأَرْضِ وَنَجْعَلَهُمْ أَئِمَّةً وَنَجْعَلَهُمُ الْوَارِثِينَ"[5] “And We wanted to confer favor upon those who were oppressed in the land and make them leaders and make them inheritors.” Imam Ali (AS) said about this verse: “They are the oppressed ones from the family of Muhammad. After their hardship and difficulty, Allah will send their Mahdi and make them honorable and their enemies humiliated.”[6] 4. "یوم یاتی بعض آیات ربک لاینفع نفسا ایمانها لم تکن آمنت من قبل"[7] “The day when some of the signs of your Lord will come, no soul will benefit from its faith as long as it had not believed before.” It is narrated that Imam Sadiq (AS) said about this verse: “The ‘signs’ are the Imams, and ‘some of the signs’ refers to the Mahdi from the family of Muhammad (AS).”[8] 5. "و اذان من الله و رسوله الی الناس یوم الحج الاکبر"[9] “And an announcement from Allah and His Messenger to the people on the day of the greater pilgrimage.” It is narrated from Imam Baqir and Imam Sadiq (AS) that the ‘greater pilgrimage’ refers to the appearance of the Mahdi (AJTF).[10] 6. [11]"وَ لَقَدْ أَرْسَلْنا مُوسى‏ بِآیاتِنا أَنْ أَخْرِجْ قَوْمَكَ مِنَ الظُّلُماتِ إِلَى النُّورِ وَ ذَكِّرْهُمْ بِأَیَّامِ اللَّهِ إِنَّ في‏ ذلِكَ لَآیاتٍ لِكُلِّ صَبَّارٍ شَكُورٍ" “And We certainly sent Moses with Our signs, [saying], ‘Bring out your people from darknesses into the light and remind them of the days of Allah.’ Indeed in that are signs for everyone patient and grateful.” Imam Baqir (AS) said about this verse: “The ‘days of Allah’ are three: the day of the rise of the Mahdi from the family of Muhammad, the day of death, and the day of resurrection.”[12] 7. ""بَقِيَّتُ اللَّهِ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ مُؤْمِنِينَ وَمَا أَنَا عَلَيْكُمْ بِحَفِيظٍ[13] “What remains from Allah is better for you if you should be believers. And I am not a guardian over you.” Omar ibn Zahir narrates: A man asked Imam Sadiq (AS) if it is appropriate to address Imam Mahdi (AJTF) with the title “Amir al-Mu’minin” (Commander of the Faithful). The Imam replied: “No, this title is exclusively for Imam Ali (AS). No one before him was called by this name, and after him, only a disbeliever would use it for himself.” I asked: “May I be sacrificed for you, how should we address him?” The Imam replied: “You should say: "Peace be upon you, O remainder of Allah." Then he recited this verse…[14] Based on this, the term “Baqiyyatullah” (remainder of Allah) in the holy verse refers to Imam Mahdi (AJTF). [1] . Al-Anbiya: 105. [2] . Muntakhab al-Athar fi al-Imam al-Thani Ashar (AS): al-Safi, al-Sheikh Lotfollah Vol: 2 P: 32. [3] . An-Nur: 55. [4] . Muntakhab al-Athar fi al-Imam al-Thani Ashar (AS): al-Safi, al-Sheikh Lotfollah Vol: 2 P: 45. [5] . Al-Qasas: 5. [6] . Al-Ghaybah: al-Sheikh al-Tusi, Vol: 1 P: 184. [7] . Al-An'am: 158. [8] . Kamal Al-Din and Tamam Al-Ni'mah: Sheikh Al-Saduq, Vol: 2 P: 336. [9] . At-Tawbah: 3. [10] . Tafsir Al-Ayyashi: Al-Ayyashi, Muhammad bin Mas'ud, Vol: 2 P: 76. [11] . Al-Ibrahim: 5. [12] . Musnad of Imam Al-Sadiq Abu Abdullah Ja'far bin Muhammad (as): Al-Attarodi, Sheikh Azizullah, Vol: 7 P: 143. [13] . Al-Hud: 86. [14] . Al-Kafi: Sheikh Al-Kulayni, Vol: 1 P: 411.

What Are Events and Signs of the Appearance of the Savior in Different Religions? Different religions have various perspectives on the events that will occur before the coming of the savior. Here are some of these views: Hinduism: The concept of the savior in Hinduism is embodied in the figure of Kalki, who will appear at the end of times when the world is covered by injustice and darkness, and the unworthy dominate people’s lives and possessions. Vishnu will appear as Kalki in the future, like Christ, to save the world. He will hold a flaming sword and ride a white horse, coming to establish truth and eliminate falsehood. This marks the fourth stage of the cosmic cycle, after which the world will end.[1] Before his appearance, social and spiritual life will descend to its lowest point, paving the way for final decline. Rulers will kill their subjects, people will harm their neighbors, and nothing spiritual will hold any value. Even the Brahmins will not be able to help the people and will go their own way. People will seek gold and power, truth and love will disappear from the earth, and lies will become the standard for everything. Sacred rituals will vanish, washing will be done only for cleanliness, mutual consent will replace marriage ceremonies, boasting will replace learning, and thieves and plunderers will make the laws and become rulers. It is at this time that he will come.[2] In the sacred Hindu text “Bhagavad Gita,” it is stated: “Whenever there is a decline in righteousness and an increase in unrighteousness, O Arjun, at that time I manifest Myself on earth.[3] To protect the good, destroy the wicked, and establish righteousness, I appear in every age.”[4] Zoroastrianism: In Zoroastrianism, the appearance of a savior at the end of times is emphasized. In this faith, there is a cosmic power or spirit of good named Ahura Mazda and an opposing cosmic power or great spirit of evil named Angra Mainyu. Throughout history, these two forces will battle until the end of times, when good will triumph over evil, leading to the realm of peace, purity, and the elevation of Ahura Mazda with the appearance of Saoshyant, marking the end of times.[5] In his Gathas (Hymns), Zarathushtra tells us of The World Savior, Saoshyant (MP Soshyant), who is to come and stop the cruelty of bloodthirsty and wicked people, and renew the world, and end death. See Yasna 48.11-12, Yasna 43.3, The victorious Saoshyant and his helpers make the world wonderful. Three saviors will be born of virgins miraculously impregnated with Zarathushtra's seed while bathing in Lake Kansaoya: Ushedar, Ushedarmah, and the Saoshyant (named Astvat-ereta).[6] The time of Saoshyant’s appearance: According to the sacred texts of Zoroastrianism, the saviors will appear and help the people when the world is engulfed in the oppression and hatred of Angra Mainyu, and the wicked dominate the good; religion and justice are corrupted by the impure; religion weakens, and only a name and lifeless form remain. At that time, chivalry and good character will also have left the world. In this faith, the day and month of the saviors’ appearance are also specified. In a Pahlavi treatise named “Month of Farvardin, Day of Khordad” or “Matikan Fravartin Roj Khordad,” twenty-five events are listed that have occurred or will occur on the sixth day of this month. One of these events is the appearance of the saviors and their helpers. However, no exact time for their appearance is specified in the Avesta.[7] Judaism: The time of the appearance of the Messiah, which is determined by God, is a very hidden and secret mystery. However, many signs regarding the conditions of his coming have been mentioned. Some of these conditions are distressing and worrying.[8] In any case, some of these signs have been mentioned, and the Talmud predicts the characteristics of the period of the absence of the Messiah as follows: a decrease in the number of religious scholars, an increase in hardships and severe decrees, famines and severe wars, the hatred of pious people, the transformation of scientific centers into places of entertainment, the loss of truth, disrespect of the young towards the old, confrontation of daughter with mother and daughter-in-law with mother-in-law, and the severe impudence and rudeness of the people of the period. (Sanhedrin Tractate, page 97a and Sotah Tractate, page 49b)[9] Christianity: In the Bible, signs are mentioned for the appearance of the Savior, which is the coming of Christ, including: “For nation will fight against nation, and kingdom against kingdom. There will be famines and earthquakes in various places.”[10] “'Immediately after the distress of those days the sun will be darkened, the moon will not give its light, the stars will fall from the sky and the powers of the heavens will be shaken.”[11] “There will be signs in the sun and moon and stars; on earth nations in agony, bewildered by the turmoil of the ocean and its waves; men fainting away with terror and fear at what menaces the world, for the powers of heaven will be shaken. And then they will see the Son of man coming in a cloud with power and great glory. When these things begin to take place, stand erect, hold your heads high, because your liberation is near at hand!”[12] According to the Bible, the appearance of the Antichrist is also one of the events that will occur before the appearance of Jesus.[13] Islam: From the collection of narrations in the books of Hadith, Tafsir, and history about the era of the appearance of the Promised Mahdi, two points are obtained: First, in this era, before the appearance of the Promised Mahdi, moral corruption and oppression will encompass all human societies and become the most common phenomenon in human relations. Second, after the appearance of the Mahdi, a great transformation will occur in societies, corruption and oppression will disappear, and monotheism, justice, and complete intellectual and practical growth will spread throughout human life. The most famous Hadith, which has been narrated in various phrases, considers the main sign of the Mahdi’s rule in the end times to be the establishment of justice throughout the world. Abu Sa’id al-Khudri said: The Messenger of Allah (SAW) said: “I give you the good news of the Mahdi. He will be sent in my nation at a time of people’s disputes and earthquakes. He will fill the earth with justice and fairness as it was filled with oppression and injustice. The inhabitants of the heavens and the earth will be pleased with him.”[14] In some Islamic narrations, other signs for the end times are also mentioned, such as the appearance of the Antichrist, the appearance of the Beast of the Earth, and the descent of Jesus among the people.[15] As a result, it can be stated that similar events for the end times and the appearance of the Savior have been mentioned in the world’s religions.[16] [1] . Tārīkh-e Jāme’-e Adyān (Comprehensive History of Religions): John B. Noss, translator: Ali Asghar Hekmat, third edition, p. 194. [2] . The Promised Savior in Major Religions Before Islam: Mahin Arab. [3] . https://www.holy-bhagavad-gita.org/chapter/4/verse/7 [4] . Gita. (Bhagavad Gita). Or the Song of the Gods (1995), translated by Mohammad Ali Movahed, Tehran: Kharazmi Publications, third edition: fourth discourse, p. 93. [5] . Tārīkh-e Jāme’-e Adyān (Comprehensive History of Religions): John B. Noss, translator: Ali Asghar Hekmat, third edition, p. 319. [6] . Avesta Book. Refer to the website: https://www.avesta.org/zcomet.html [7] . Nejāt Bakhshī dar Āyīn-e Zartosht (Salvation in Zoroastrianism): Mohammad Sepehri. [8] . (Talmud Gemara Sota 49 b) quoted from the official website of the Tehran Jewish Community. [9] . “The Savior of the World and the Era of Appearance from the Perspective of Judaism”: Omid Mohebbati Moghadam, Mahdavi Studies Quarterly, fifth year, issue 20, spring 2017, p. 100. [10] . Holy Bible, Gospel of Matthew, 24: 7. [11] . Ibid, 24: 29. [12] . Holy Bible, Gospel of Luke, 21: 25-28. [13] . Holy Bible, First Epistle of John, 2: 18. [14] . Al-Ghaybah: Sheikh Al-Tusi, vol: 1, p: 178. [15] . Ibid; p: 436. [16] . For further reading, refer to: End Times: Fathollah Mojtaba’i - Mohammad Mojtahed Shabestari - Ahmad Tafazzoli, article / Islamic Theology Encyclopedia (End Times): A group of researchers, volume: 1, page: 2.

Is there a denial of Mahdism among the Shia sects? Initially, it should be said that ‘Shia’ refers to the followers of Imam Ali (AS) and the household of the Prophet (SAW), and in the general sense, it includes various sects that believe in the superiority of Imam Ali (AS) over other companions and his deservingness of the immediate caliphate after the Noble Prophet (SAW).[1] It is worth mentioning that some of the important Shia sects include: Kaysanites, Zaidis, Ismailis, Waqifis, and Twelvers or Imamiyyah. It should be known that the influence of the idea of Mahdism is very prominent among the Shia sects. However, there are differences among the Shia sects regarding the specific example of the ‘Promised Mahdi’. As an example, the Kaysanite sect, which according to popular opinion were followers of ‘Mukhtar al-Thaqafi’,[2] were among the first Islamic sects to introduce Mahdism, especially with the term ‘Mahdi’, and considered it of great importance.[3] In other Shia sects like the Zaidis, Ismailis, and Imamiyyah, the idea of Mahdism has been a fundamental and very influential principle.[4] In conclusion, it should be said that among the Shia sects, there has been no denier of Mahdism, and despite the differences in the example of the ‘Promised Mahdi’, they all believe in the principle of ‘Mahdism’." [1] . Awā’il al-maqālāt fī al-madhāhib wa al-mukhtārāt: Sheikh Al-Mufid, vol. 1, p. 35. [2] . Ikhtiyār ma’rifat al-rijāl known as Rijāl al-Kashī: Sheikh al-Tusi, vol. 1, p. 128. [3] . Al-Fuṣūl al-mukhtārah: Sheikh Al-Mufid, vol. 1, p. 296. [4] . Gūnah shenāsī andīsheh-ye monjī mu’ūd dar tashī’ah: Muḥammad Jāvīdān, from the collection: Gūnah shenāsī andīsheh monjī mu’ūd dar adyān, p: 415, quoting from "Mahdavit, questions and answers" written by mo’assese āyandeh rūshan, p: 98.

What are the similarities and differences between belief in the Savior in Islam and Christianity? Belief in the emergence of a savior or a world reformer is one of the most important common points between Islam and Christianity. The coming of a person endowed with human perfections and virtues at a time when the world is filled with injustice, to save humanity and guide them toward justice and prosperity, is a shared belief between Islam[1] and Christianity. [2] The characteristics that Christians describe for the era of Christ’s appearance and his thousand-year reign, such as the prosperity of cities, blessings and abundance of provisions, security, faith, and the confinement of Satan and the oppressors, [3] are all features that are mentioned in Islamic narratives for the era of the savior’s appearance. Also, Christian sources mention a period called the “Great Tribulation,” which bears many similarities to the end times described in Islam.[4] On the other hand, there are differences between Islam and Christianity regarding the end-time aspect of Jesus (AS) and the nature of his actions and duties when he returns to the world: Christianity believes that Jesus (AS) was crucified and killed[5] and will be resurrected and return to the world at some point in the future.[6] However, Allah (SWT) in the Quran denies his killing and says: “They said, ‘We killed the Messiah, Jesus son of Mary (AS), the messenger of Allah (SWT).’ But they did not kill him, nor did they crucify him, but it appeared so to them. And those who disagree about it are in doubt about it; they have no knowledge of it except the following of assumption, and they did not kill him for certain.”[7] Then the next verse emphasizes that Jesus (AS) was ascended to Allah (SWT).[8] Furthermore, according to Quranic verses and their interpretations, Jesus (AS), who is now raised to Allah (SWT), will return to the world in the end times. Al-Tabari, in his commentary named “Jami’ al-Bayan 'an Ta’wil al-Quran,” which is among the oldest books of Muslim commentary from the third century Hijri, quotes under verse 46 of Al-Imran: Wahb said he heard from Ibn Zaid about the verse “And he will speak to the people in the cradle and in maturity and will be of the righteous” that Jesus (AS) spoke to them in the cradle and will soon speak to them at the time of killing the Antichrist (Dajjal) when he reaches old age."[9] In Shia narratives, Jesus (AS) also plays an important role in preparing for the government of the savior.[10] Another clear difference is that, according to Christianity, Jesus (AS) takes over the management and command of the world, saves everyone, and is the agent of establishing an ideal government. In the Book of Psalms - attributed to Prophet David - it is stated: “He shall have dominion from sea to sea, and from the river to the ends of the earth. Those who dwell in the wilderness will bow before Him, and His enemies will lick the dust… All kings shall pay Him homage, all nations shall serve Him.”[11] However, according to Islamic texts, Jesus (AS) supports Mahdi (AJTF) against all the armies of disbelief and tyrants of the world to pave the way for the government of the promised Mahdi (AJTF); Imam Muhammad Baqir (AS) said: “No follower of any Jewish or Christian religion on earth will remain except that he will believe in him before his death, and Jesus (AS) will pray behind Mahdi (AJTF).”[12] Or Imam Sadiq (AS) in a narrative referring to the Prophet’s (SAW) argument with a Jewish scholar said: “O Jew; from my lineage is the Mahdi (AJTF); when he emerges, Jesus son of Mary (AS) will descend to assist him and will pray behind him.”[13] Also, according to other narratives, Jesus (AS) acts as the minister of Imam Mahdi (AJTF); the Prophet (SAW) in another narrative said Jesus (AS) is responsible for the possessions of the Qa’im (Imam Mahdi (AJTF)), the Companions of the Cave will pray behind him, and he is the trusted minister of the Qa’im (AJTF).[14] [1] . Bihar Al-Anwar: Allama Al-Majlisi, Vol: 52 P: 2. [2] . Holy Bible, New Testament, Revelations John, 22:12. [3] . Holy Bible, New Testament, The Gospel of Mark, 13: 7-30. [4] . Akhir al-Zaman and Idyan Ebrahimi: Muhammad Hussain Mohammadi, Section: 5, the comparison of Akhir al-Zaman in Idyan Ebrahimi, p. 259. [5] . Holy Bible, New Testament, The Gospel of Matthew, 27: 35 / Holy Bible, New Testament, The Gospel of John, 19: 23. [6] . Holy Bible, New Testament, The Acts of the Apostles, 1:11. / Holy Bible, New Testament, The Gospel of Mark, 13: 26. [7] . An-Nisa: 157. «وَ قَوْلِهِمْ إِنَّا قَتَلْنَا الْمَسیحَ عیسَى ابْنَ مَرْیَمَ رَسُولَ اللَّهِ وَ ما قَتَلُوهُ وَ ما صَلَبُوهُ وَ لکِنْ شُبِّهَ لَهُمْ وَ إِنَّ الَّذینَ اخْتَلَفُوا فیهِ لَفی‏ شَکٍّ مِنْهُ ما لَهُمْ بِهِ مِنْ عِلْمٍ إِلاَّ اتِّباعَ الظَّنِّ وَ ما قَتَلُوهُ یَقیناً» [8] . An-Nisa: 158. «بَلْ رَفَعَهُ‏ اللَّهُ إِلَیْهِ وَ کانَ اللَّهُ عَزیزاً حَکیماً» [9] . Tafsir Jame al-Bayan: al-Tabari, Ibn Jarir Vol. 6, p: 420. [10] . Ithbat al-Hudat bial-Nusus wal-Mu'jizat: al-Sheikh Hurr al-'Amili Vol: 5, p: 11. [11] . Psalms, 72. Quoted from "Monji Mu'ud in Idyan Ibrahimi" Encyclopaedia of Imam Mahdi (ajtf), Vol: 1, pp: 94 to 116. [12] . Tafsir al-Qumi: al-Qumi, Ali ibn Ibrahim Vol: 1, p: 158. [13] . Al-Ihtijaj: al-Tabrasi, Abu Mansur Vol: 1, p: 48. [14] . Hilliyya al-Abrar fi Ahvali Muhammad wa alih al-Atar (a): al-Bahrani, al-Sayyid Hashim Vol: 5, p: 307.

What is the reason for the superiority of the Imams over the previous prophets? In the beginning, it is stated that the Prophet (s) is superior to all human beings and even the previous prophets of God. The Prophet himself said: "God has given me superiority over all His prophets and messengers."[1] It is also narrated from Imam Sadiq (a) that he said: "God, the Exalted, has composed His Greatest Name of seventy-three letters, and of those letters He gave two letters to Jesus, and with those two letters Jesus raised the dead, healed the blind from birth, and cured leprosy. He gave four letters to Moses, eight letters to Abraham, fifteen letters to Noah, and twenty-five letters to Adam, but He taught seventy-two letters of those letters to the Messenger of God Muhammad (s) and did not teach one letter to anyone."[2] With reference to this introduction, it is stated in numerous narrations that everything that God bestowed upon His Prophet (s) was later given to his successors, except for prophethood, and the infallible Imams (a) have all the virtues of the Prophet except that they are not prophets. The noble Prophet (s) himself addressed Imam Ali (a), saying: "You see what I see, and you hear what I hear, except that you are not a prophet."[3] Imam Hassan (a) says: "No one from the predecessors and no one from the future has surpassed Imam Ali (a) in any virtue"[4] It is important to note that the position of Imamate is higher than the position of prophethood[5] and the Imams, although they were not prophets, but they had the position of Imamate. Imam Sadiq (a) said: "The Prophet (s) was both an Imam and a prophet, but Ali (a) was an Imam but not a prophet."[6] Therefore, just as the noble Prophet Muhammad (s) is superior to all other prophets, the infallible Imams (s) are also superior to all prophets except the last Prophet (s), and whatever God had given to His previous prophets, has been inherited by the infallible Imams. Imam Sadiq (a) says: "Every prophet who has inherited knowledge or otherwise, it has ultimately reached the Imams (a)."[7] In conclusion, mentioning this narration is very appropriate: Sa'asa'a bin Sohan entered the Commander of the Faithful when he had been struck and said: "O Commander of the Faithful, are you superior, or Adam, father of mankind?" Imam Ali (a) replied: "It is not good for a person to boast of himself, God said to Adam: "'O Adam, dwell with your wife in paradise..."[8] and God made many things lawful for me that I did not approach and abstained from. Then he asked: Are you superior, or Noah? Imam Ali (a) replied: Noah cursed his people, and I did not curse my oppressors; Noah's son was an infidel, but my two sons are the masters of the youth of paradise. He asked: Are you superior, or Moses? He replied: God sent Moses to Pharaoh, and he said: "I fear they will deny me,"[9] until God said, "Do not fear, for no prophet in My presence shall fear.[10]" And Moses said, "My Lord, I have killed a soul, so I fear they will kill me."[11] But I did not fear when the Prophet of God (s) sent me to recite Surah Bara'at to Quraysh during the Hajj season, despite the fact that I had killed many of their leaders, yet I went to them, recited the Surah, and did not fear them. He asked: Are you superior to Jesus, son of Mary? He replied: Jesus' mother was in Jerusalem, when the time of her delivery came, she heard a voice saying: Go out, this house is a place of worship, not a place of childbirth. But my mother, Fatima bint Asad, when her time of delivery was near, she was by the Ka'ba, the wall of the Ka'ba split, and a voice told her to enter. So she entered the Ka'ba and I was born there, and this virtue has not been for anyone, neither before me nor after me.[12] According to the stated contents, it is clear evident that the infallible Imams (a) had a higher position than all past prophets. [1] . Al-Burhan fi Tafsir al-Quran; Al-Bahrani, Al-Sayyid Hashim Vol: 1 P: 205. [2] . Al-Kafi Vol: 1 Page: 230 Hadith 2. [3] . Sayyid Razi, Nahj al-Balagha, Khutba 192 (Qasida). [4] . Al-Kafi Vol: 1 Page: 457." "قَدْ قُبِضَ فِي هَذِهِ اللَّيْلَةِ رَجُلٌ مَا سَبَقَهُ الْأَوَّلُونَ وَ لَا يُدْرِكُهُ الْآخِرُونَ [5] . For more information refer to " Is the position of imamate higher than the position of prophethood and risalat?". [6] . Al-Ilal Al-Shara’i, Sheikh Saduq, vol. 1, p. 175. [7] . Al-Kafi Vol: 2 Page: 232 [8] . Al-Baqarah: 35 " "يا آدم اسكن أنت وزوجك الجنة [9] . Al-Shu'ara: 12 " "إني أخاف أن يكذبون [10] . Al-Naml: 10 " "لا تخف إني لا يخاف لدي المرسلون [11] . Al-Qasas: 33 " "رب إني قتلت منهم نفسا فأخاف أن يقتلون [12] . Al-Lameat al-Bayda; Al-Tabrizi Al-Ansari, vol. 1, p. 220.

How can we reconcile the concept of free will with the Imams' infallibility status? It is important to note that the term "infallibility" comes from the Arabic root "عصم" which means to prevent or restrain something.[1] In this context, infallibility refers to a divine grace that prevents a person from sinning against God. The terms "choice" and "option" refer to the act of making a selection or decision. When someone has a choice, it means they are able to make a decision. It should be acknowledged that the two powers of choice and status granted by God do not contradict each other. The status granted by God is a result of knowing God, having certainty, and being aware of the consequences of committing sins. For example, even though a person has the power of choice, they would never consider consuming impurities and filth due to their awareness of the consequences. Similarly, an Imam, because of his certainty about the reality of sin, would not entertain the act of committing prohibitions in his mind, even though he has the power of choice and the ability to commit such actions. In addition, the Imam is immersed in the knowledge of God in the sense that he is sincerely devoted to the love of God. Therefore, even if he could choose, he would never do something that would displease God. Prophets and Imams, like all humans, have obligations. Without freedom of choice, there would be no sense of duty, as an obligated individual has the option to both act and refrain from acting.[2] Thus, reason sees no conflict between the status of infallibility and the power to choose. The Quran mentions the infallibility of the Prophet Muhammad (s) and his household. "Indeed, Allah wishes to remove all impurity from you, O members of the [Prophet's] family, and to purify you completely."[3] This verse implies that the Prophet and his household are infallible. However, this does not contradict their ability to make choices, as God has stated in the Quran that the Prophet is only a human being like everyone else.[4] Infallibility is a divine gift that God has bestowed upon the Prophet and his household, and it does not restrict their free will. According to a narration from Imam Kazim (a), it is stated that only the infallible can be an Imam among us.[5] Imam Sadiq (a) explains that by infallible, it means that Allah has prohibited him from committing any sins.[6] In explaining this narration about what kind of power infallibility (ismah) is, and whether it is contradictory to human free will or not, it should be said that according to a narrative, the essence of infallibility lies in the absence of greed, envy, anger, and desire of self. The Imam is not greedy, envious, or angry and It is not fitting for him to follow lust and desire, or to prefer the world over the hereafter, since God Almighty has made the hereafter as beloved to him as the world is to us, and with the same assurance and belief that we look at the world with, the Imam looks at the hereafter. Is it possible for someone to abandon a beautiful face in favor of an ugly one, or to lose sweet and delicious food for the sake of bitter sustenance, or to choose a rough and coarse garment over a soft one, or to sell a permanent and lasting comfort for a transient and perishable world?[7] From this narration, it is understood that infallibility is achieved through knowledge, and the Imam, with the knowledge he possesses, chooses to avoid sin. In explaining this knowledge, it is stated in a narration: "I have not seen anything except that I saw God before it, and after it, and along with it"[8]. This narration also indicates that it's due to this knowledge that the Imam doesn't even contemplate sin. Therefore, infallibility is divine grace in knowledge and understanding, due to which it is inconceivable for the infallible to turn towards sin, just as it is inconceivable for a person to turn to eat filth, even though this does not contradict their ability to choose. Shia scholars have also highlighted this point in their discussions: 1. Sheikh Mufid said that infallibility is not the lack of power to sin or the compulsion to do good deeds but rather it is a grace from God.[9] 2. Allama Hilli said that the infallibles are protected from committing sins, but they have the ability to sin. This is necessary because if they did not have the ability to sin, they would not be eligible for reward or deserving of commendation. In fact, they would be outside the realm of obligations, and reward and punishment would not make sense to them. However, this view contradicts the consensus of Muslims and Islamic texts.[10] 3. Allama Tabataba'i said that this knowledge, meaning the power of infallibility, does not change human nature which chooses its voluntary actions, nor does it shift it to the realm of compulsion and necessity.... thus, the infallible person turns away from sin by himself, through his own choice and will.[11] Therefore, in light of the verses of the Quran, the narrations of the Imams (a), and the statements of the scholars as described; it must be said there is no conflict or contradiction between infallibility and human free will. [1] . Al-Mufradaat fi Gharib al-Qur'an; al-Raghib al-Isfahani, Vol: 1, pp: 569, 570 / Lisan al-Arab; ibn Manzoor, Vol: 12, P: 403 / al-Sahah Taj al-Lughah wa Sahah al-Arabiyya; al-Jawhari, Abu Nasr, Vol: 5, P: 1986 / Taj al-Aroos; al-Zubaidi, Murtaza, Vol: 33, P: 98. [2] . Bihar al-Anwar; al-Allama al-Majlisi, Vol: 17, P: 94. [3] . Al-Ahzab: 33 " إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا" [4] . Al-Fussilat: 6 "قل إِنَّمَا أَنَا بَشَرٌ مِثْلُكُمْ" [5] . Ma'ani al-Akhbar; Sheikh al-Saduq, Vol: 1, P: 132. [6] . Ibid. [7] . Al-Khisal; Sheikh al-Saduq, Vol: 1, P: 215. [8] . Rasa'il wa Maqalat; al-Subhani, Sheikh Jafar, Vol: 8, P: 423. [9] . Tas'hih I'tiqadat al-Imamiyyah; Sheikh al-Mufid, Vol: 1, P: 128 / al-Nukat al-I'tiqadiyya; Sheikh al-Mufid, Vol: 1, P: 37. [10] . Kashf al-Murad fi Sharh Tajrid al-I'tiqad; Allama al-Hilli, Vol: 1, P: 365. [11] . Al-Mizan fi Tafsir al-Qur'an; Allama al-Tabatabai, Vol: 11, P: 163

Why did the Prophet (S.W) use the word “Mawla” instead of “Khalifa” or other words on the day of Ghadir Khumm? To introduce someone as a successor after oneself, one can use words that imply this designation. Before the event of Ghadir Khumm, the Prophet Muhammad (S.W) had used various terms and expressions that indicated this matter. For instance, during the "Yom al-Dar" event, where the Prophet gathered people to invite them to monotheism, he asked, “Who will support me in this matter?” Only Imam Ali (A.S) responded, and this event was repeated three times. Finally, the Prophet declared, "O Ali, you are my guardian, brother, and the caliph after me."[1] Additionally, in other instances, he mentioned, "You are my caliph over all believers"[2] and "You are the guardian of the believers,"[3] and these occurrences are recorded throughout Islamic history. The use of the term "mawla" at Ghadir Khumm was because this term denotes guardianship. This word in Arabic means "more worthy" as noted by linguistic scholars.[4]-[5]-[6]-[7] And at Ghadir Khumm, as per the order of the Almighty,[8] the Prophet used the term "mawla" to declare the succession of Ali.[9] After the declaration of Ali's succession, the angel Gabriel descended and revealed the following divine verse to the Prophet: "This day have I perfected your religion for you, completed My favor upon you, and have chosen for you Islam as your religion."[10] [1] . Tarikh al-Tabari (Tarikh al-Rusul wal-Muluk): al-Tabari, Abu Ja’far Vol: 2 P: 321, 320 / al-Ghadir, Allamah Amini Vol. 3, p. 238. [2] . Kitab al-Sunnah: Ibn Abi Asim Vol: 1 Page: 589 [3] . Musnad Ahmad Mukhrajah: Ahmad ibn Hanbal Vol: 38 P: 117 [4] . Muhammad bin Saeb Kalbi has taken the meaning of the word "mawla" more worthy: Tafsir al-Razi, Mafatih al-Ghayb aw al-Tafsir al-Kabir: al-Razi, Fakhr al-Din Vol: 29 Page: 459 / Tafsir al-Baghawi: al-Baghawi, Abu Muhammad V: 4, P: 57 / al-Bahr al-Muhit fi Tafsir: Abu Hayyan al-Andalusi Vol: 5 P: 433. [5] . al-Zahir fi Ma’ani Kalimat al-Nas: Ibn al-Anbari Vol: 1 Page: 125 [6] . Al-Muhit fi al-Lughah: al-Sahib ibn Abbad Vol: 2 Page: 468 [7] . Alusi, who himself objected to the Shi'a about the meaning of mawla, admits in another place of his book that the linguists have captured mawla in more worthy: Tafsir Ruh al-Ma’ani: al-Alusi, Shahab al-Din Vol: 27 Page: 178 [8] ". Al-Ma'idah: 67, يَا أَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ ۖ وَإِنْ لَمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُ" [9] . Al-Dur al-Munthur fi Tafsir b al-Mathur: al-Suyuti, Jalal al-Din Vol: 3 P: 117 / Tarikh al-Ya’qubi: Ahmad ibn Abi Ya’qub Vol: 2 P: 43. [10]. Al-Ma'idah: 3, الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَ أَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَ رَضِيتُ لَكُمُ الإِسْلاَمَ دِينا"

What is the evidence for the infallibility of the Imams (A.S)? The infallibility of the Imams (A.S) is agreed upon by all scholars of the Shia faith. They believe that the Imams are immune from all sins, major and minor.[1] To prove the infallibility of the Imams, they provide various evidences, some of which include: rational reasoning: The existence of an Imam to guide and lead people towards human perfection and to protect the religion from distortion necessitates that the Imam himself remains free from errors and slips. Otherwise, if someone who is supposed to guide others needs guidance himself, it would contradict the purpose and wisdom of Allah.[2] Quranic reasoning: The verse of purification (Ayah al-Tathir) states, "Indeed Allah desires to repel all impurity from you, O people of the Household, and purify you with a thorough purification."[3] This verse indicates the divine intention to remove impurities from the Ahl al-Bayt (A.S), signifying their infallibility.[4] According to Shia[5] and Sunni[6] narrations, the verse of purification refers to the People of the Cloak (Ahl al-Kesa), who are mentioned as five individuals. According to other narrations, the Imams after Imam Hussein (A.S) are also considered part of the Ahl al-Bayt (A.S).[7] The verse of Ibrahim's test mentions that "when his Lord tested Abraham with certain words and he fulfilled them, He said: I am making you the Imam of mankind. Abraham said: And from among my descendants? He said, My pledge does not extend to the unjust."[8] This absolute statement of injustice implies that anyone who commits even a single act of injustice cannot be an Imam. Shia scholars understand the term "pledge" in this verse to refer to the Imamate, thus asserting that Imamate does not reach a person who is not infallible.[9] The verse of obedience (Ulil Amr): "O you who have faith! Obey Allah and obey the Apostle and those vested with authority among you"[10] In this verse, it is obligatory to obey Allah, the Prophet, and those in authority "Ulil Amr". If the person being obeyed is free from errors and shortcomings, we can obey him. But what if the person being obeyed is suffering from errors and needs guidance? How can his obedience be obligatory!? If obeying someone who may make a mistake and command indecency is necessary, it will be against this Quranic verse that says: "Indeed, Allah does not order indecencies"[11]. Therefore, the obedient person must have the infallibility.[12] It should be noted that Shia scholars consider the Imams (A.S) to be the "Ulil Amr".[13] Hadiths reasoning: To prove the infallibility of the Imams (A.S), various narrations have been cited: The Noble Prophet (S.W) said about the infallibility of the twelve Imams: «أَنَا وَ عَلِيٌّ وَ اَلْحَسَنُ وَ اَلْحُسَيْنُ وَ تِسْعَةٌ مِنْ وُلْدِ اَلْحُسَيْنِ مُطَهَّرُونَ مَعْصُومُونَ.»"I, Ali, Hasan, Hussein, and nine from the offspring of Hussein are pure and infallible."[14] Imam Sadiq (A.S) in describing the characteristics of Imam, says: «مَعصوما مِنَ الزَّلاّتِ، مَصونا عَنِ الفَواحِشِ کُلِّها» "Innocent from slips and errors, protected from all indecencies"[15] And in another narration he says: «نَحْنُ قَوْمٌ مَعْصُومُونَ أَمَرَ اللَّهُ‌ تَبَارَكَ وَ تَعَالَى بِطَاعَتِنَا وَ نَهَى عَنْ مَعْصِيَتِنَا» " we are those who are infallible, Allah Almighty has told people to obey our orders and has forbidden them to disobey us."[16] The Hadith Thaqalayn:[17] To demonstrate the infallibility of the Imams (A.S), Shia scholars have also referenced other traditions such as the hadith thaqalayn. In this hadith, the Holy Prophet (S.W) states that the Qur'an and the Ahl al-Bayt (A.S) are inseparable, emphasizing that whoever holds fast to the Ahl al-Bayt (A.S) and the Qur'an will never stray from the right path. This assertion underscores the infallibility of Ahl al-Bayt (A.S); for if they were fallible, following them would lead to misguidance.[18] It is well established that the infallibility of the Imams (A.S) is considered an absolute belief in Shia Imamia with no room for doubt. [1] . Bihar al-Anwar: Al-'Allama al-Majlisi; vol. 25, p: 209. [2] . Kashf al-Murad fi Sharh Tajrid al-I’tiqad: Al-'Allama al-Hilli; p: 364 / Al-Iqtisad al-Hadi ila Tariq al-Rashad: Sheikh al-Tusi; p: 189 / Al-Muhadarat Fi Al-Ilahiaat: Al-Sobhani, Sheikh Ja’far; p: 354. [3] . Al-Ahzab: 33, إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا"" [4] . Al-Shafi fi al-Imamah: Sayyid al-Sharif al-Murtadha, Vol. 3, p. 134 / Bihar al-Anwar: Al-'Allama al-Majlisi Vol. 35, p: 225 / Ghayat al-Maram wa Hujjat al-Khusam fi Ta’ayyun al-Imam: al-Bahrani, Sayyid Hashim Vol. 3, p: 193 / Manshur Jawid: Subhani, Sheikh Ja’far Vol. 4, p: 352. [5] . Bihar al-Anwar: al-'Allama al-Majlisi Vol. 35, p: 206 / Al-Mizan fi Tafsir al-Quran: Al-'Allama al-Tabatabai Vol. 16, p: 312. [6] . Sahih Muslim: Muslim Nishapuri; Vol. 4, p. 1883, / Sunan Tirmidhi: Tirmidhi, Vol. 5, Pp. 351, 352, and 663 / Sayyid Hashim Bahrani has reported in his book Ghayat al-Maram, 41 narrations from the Ahl al-Sunnah in this regard. Ghayat al-Maram: Bahrani, Vol. 3, Pp. 173-192. [7] . For more information refer to " Who are the “Ahlulbayt” in the verse " إِنَّما يُريدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَ يُطَهِّرَكُمْ تَطْهيراً"? [8] . Al-Baqara: 124, " وَإِذِ ابْتَلَى إِبْرَاهِيمَ رَبُّهُ بِكَلِمَاتٍ فَأَتَمَّهُنَّ قَالَ إِنِّي جَاعِلُكَ لِلنَّاسِ إِمَامًا قَالَ وَمِنْ ذُرِّيَّتِي قَالَ لَا يَنَالُ عَهْدِي الظَّالِمِينَ" [9] . Al-Mizan fi Tafsir al-Quran: Al-'Allama al-Tabatabai Vol. 1, P: 274 / Tafsir al-Tibyan: Sheikh al-Tusi Vol. 1, P: 449 / Dalail al-Sidq li Nahj al-Haqq: Mozaffar, Sheikh Muhammad Hasan, Vol. 4, P: 220. [10] . Al-Nnisa: 59, يَا أَيُّهَا الَّذِينَ آمَنُواْ أَطِيعُواْ اللّهَ وَأَطِيعُواْ الرَّسُولَ وَأُوْلِي الأَمْرِ مِنكُمْ"" [11] . Al-Araf: 28, " "إِنَّ اللَّهَ لَا يَأْمُرُ بِالْفَحْشَاء [12] . Dalail al-Sidq li Nahj al-Haqq: Mozaffar, Sheikh Muhammad Hasan; Vol. 4, P: 221 / Manar al-Huda fi al-Nass 'ala Imamat al-Ithna Ashar (AS): Sheikh Ali al-Bahrani, P: 113. [13] . Tafsir al-Tibyan: Sheikh al-Tusi Vol. 3, P: 236 / Majma al-Bayan fi Tafsir al-Quran: Sheikh al-Tabrasi Vol. 3, P: 100 / Kamal al-Din wa Tamam al-Ni’mah: Sheikh al-Saduq Vol. 1, P: 253 / Al-Kafi: Sheikh al-Kulayni Vol. 1, P: 286 / Ghayat al-Maram: Bahrani, Sayyid Hashim; Vol. 3, P: 109. [14] . Uyun Akhbar al-Rida (AS): Sheikh al-Saduq Vol. 2, P: 65 / Kamal al-Din wa Tamam al-Ni’mah: Sheikh al-Saduq Vol. 1, P: 280. [15] . Al-Kafi: Kulayni, Muhammad ibn Ya’qub; Vol. 1, Page 204. [16] . Ibid, P: 269 [17] . Ma’ani Al-Akhbar: Al-Sheikh Al-Saduq; vol: 1, p: 90 / Al-Kafi: Al-Sheikh Al-Kulayni; vol: 1, p: 287 / Kamal Al-Din Wa Tamam Al-Ni’mah: Al-Sheikh Al-Saduq; vol: 1, p: 64 / Al-Muharrar Al-Wajiz Fi Tafsir Al-Kitab Al-Aziz: Ibn Atiyyah; vol: 5, p: 230 / Al-Jami’ Al-Sahih (Sahih Muslim), Muslim Ibn Al-Hajjaj : Muhammad Fuad Abdul Baqi, vol: 4, p: 1873, H 36 / Al-Jami’ Al-Sahih (Sunan Al-Tirmidhi), Al-Tirmidhi Al-Sulami, Muhammad Ibn Isa : Ahmad Muhammad Shakir and others, vol: 5, p: 662, Bab (Manaqib Ahl Bayt Al-Nabi), H 3786 / Musnad Ahmad: Ahmad Ibn Hanbal; vol: 17, p: 170. [18] . Al-Kafi fi al-Fiqh: al-Halabi, Abu al-Salah; P: 97 / al-Masa’il al-Jarudiyya: Sheikh al-Mufid; P: 42 / Abhi al-Midad fi Sharh Mawtamar Ulema Baghdad, Ibn Atiyya; Vol. 1, P: 131 / Manar al-Huda: Bahrani; Page 617.

Who are the Zaidis and what exclusive beliefs do they have? Introduction to Zaidis: Zaidis are individuals who believe in the Imamate of Imam Ali, Imam Hasan and Imam Hussein (AS),[1] and they believe that an Imam is someone who rises up and enforces what is good and forbids what is evil,[2] and this Imam must be from the descendants of Lady Fatimah (SA).[3] This belief emerged during the uprising of Zaid, and some believed in the Imamate of Zaid, the son of Imam Sajjad (AS), and anyone from the Prophet's family (AS) who rose up after him with armed rebellion.[4] Regions where Zaidis have historically been present: Areas where the widespread presence of Zaidis can be noted include Tabaristan (north of Iran)[5] and Yemen as one of the most important centers of Zaidi presence.[6] The most important uprisings carried out by Zaidis throughout history: These uprisings include the uprising of Yahya ibn Zaid, [7] Muhammad ibn Abdullah ibn Hasan, [8] Ibrahim ibn Abdullah ibn al-Hasan, [9] Isa ibn Zaid ibn Ali ibn al-Hussein, [10] Yahya ibn Abdullah ibn al-Hasan, [11] Idris ibn Abdullah ibn al-Hasan, [12] Muhammad ibn Ibrahim ibn Isma'il ibn Ibrahim ibn al-Hasan, [13] Yahya ibn Hussain ibn Qasim Rasi who successfully established a government in Yemen[14] and kept the Zaidi government in power for a long time despite facing many challenges, until ultimately, during the time of Badr ibn Ahmad ibn Yahya, the Zaidi government fell in 1382 A.H through a coup orchestrated by Abdullah Salal and with the support of Jamal Abdul Nasser, the leader of the Egyptian government. [15] The influence of Zaidi thought in contemporary Yemeni history: One of the notable impacts of this ideology in contemporary history is the war between the Houthis as a revolutionary Zaidi movement and the Yemeni government at that time.[16] Main beliefs of Zaidis: Some of the specific beliefs of the Zaidis include that the Imam must be from the Hashemite, Alawite, and Fatimid lineage, and that no one besides the descendants of Imam Ali and Fatimah (AS) has the right to imamate. Another belief is in the obligation of enjoining good and forbidding evil.[17] Famous Zaidi governments throughout history: 1. Tabaristan Zaidi government: Abu Muhammad al-Hasan, al-Nasir al-Kabir al-Atarush was an Imam of the Zaidis and associated with the Naseri Zaidis. He spent fourteen years inviting people to Islam in the land of Dailam and ruled there for three years after entering Tabaristan in 301 A.H.[18] 2. Yemeni Zaidi government: The Yemeni Zaidi government was established by Yahya bin Hussain bin Qasim Rasi, a descendant of Imam Hasan (AS), after the influence of Zaidi thought. [19] Causes of the emergence of Zaidism: It can be said that Zaid bin Ali, the brother of Imam Baqir (AS), rose up in Kufa against the oppressive Umayyad rule, and he had supporters and followers who rose up against the unjust rule. The main reason for the formation of Zaidi thought was the oppression of the Umayyads.[20] Zaidi sects: There are different opinions about the groups and sects within Zaidism, but the well-known sects are Jarrudiyya, Sulaymaniyya, and Batriyya. The Jarrudiyya followers of Abi Jarud Ziyad bin Al-Munzir Al-Abdi were among the companions of Imam Baqir (AS) who deviated from the true doctrine. And he believed that after Imam Ali (AS) that there was the designation in his imamate, there was no longer any designations based on a person, but it determined the Imamate description, and whoever matched this description was deemed an obligatory Imam. The Batriyya sect followed Abu Ismail Katheer bin Ismail bin Nafi Al-Nowai and believed that there is no problem in giving priority to the inferior over the superior with the consent of the superior, and that Abu Bakr and Umar did not commit any mistakes because Imam Ali (AS) did not fight with them over the Caliphate. Another group are followers of Sulayman bin Jareer known as the Sulaymaniyya. [21] Similarities between Imamiyyah and Zaidis: Imamiyyah and Zaidis share beliefs in the attributes of Allah, monotheism, justice, the designation in the imamate of Imam Ali (AS), and his superiority after the Prophet Muhammad (SAW). But differ on some issues such as taqiyah, infallibility, the knowledge of the Imam, and the imamate after Imam Sajjad (AS). [22] [1] . History of Zaidis in the second and third centuries of Hijri: Fazhet al-Shami, translators: Seyyed Mohammad Thaqfi and Ali Akbar Mahdipour, vol.1, p. 26. [2] . Qamus al-rijal: al-Tostari, al-Sheikh Mohamad Taqi, vol: 4 p: 565. [3] . Al-Zaydis, between Imamism and Ahl al-Sunnah, an analytical historical study of origins, emergences, beliefs and differences: Sheikh Sami Al-Ghurairi, Vol: 1 P: 381. [4] . Ibid, p: 387. [5] . History of Islamic Sects: Hossein Sabri, vol:2, p: 78. [6] . Introduction to the Zaidis of Yemen: Yahya Taleb Mashari Al-Sharif, Vol: 1 P: 12. [7] . Al-Zaydis, between Imamism and Ahl al-Sunnah, an analytical historical study of origins, emergences, beliefs and differences: Sheikh Sami Al-Ghurairi, Vol: 1 P: 523. [8] . Ibid, P: 528. [9] . Ibid, P: 536. [10] . Ibid, P: 540. [11] . Ibid, P: 545. [12] . Ibid, P: 547. [13] . Ibid, P: 548. [14] . Shiism in history: Seyyed Ahmad Reza Khezri, vol.1, p.268. [15] . Ibid, P: 273. [16] . Ansar Allah movement of Yemen, p. 157. [17] . Introduction to the Zaidis of Yemen: Yahya Taleb Mashari Al-Sharif, Vol: 1 Pp: 19-20. [18] . Umada al-Talib in Ansab al-Abi Talib: Ibn Anba, Vol: 1 P: 308. [19] . History of Zaidis in the second and third centuries of Hijri: Fazhet al-Shami, translators: Seyyed Mohammad Thaqfi and Ali Akbar Mahdipour, vol.1, p. 231. [20] . Zaidis' political and intellectual life: Ahmad Shoqi Ebrahim Al-Omarji, p: 32. [21] . Ibid, Pp: 82-92. [22] . Ibid, Pp: 228-230.

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

Who are the term "Imamiyyah" applied to? The word "Imamiyyah" is derived from the word "Imam," which in Arabic means leader or someone whose words are followed.[1] Therefore, the term "Imamiyyah" refers to a group who follow an Imam appointed by Allah after the departure of the Prophet Muhammad (SAW).[2] Thus, any group that believes in an Imam appointed by Allah (SWT) after the Prophet Muhammad (SAW) can be called Imamiyyah. In this case, the term Imamiyyah is synonymous with Shia and includes all sects of the Shia, as Shia are those who follow the Imam appointed by Allah (SWT), Ali (AS), and prefer him over other companions of the Prophet Muhammad (SAW).[3] However, over time, the term Imamiyyah has been applied to the Twelver Shia Muslims who believe that after the Prophet Muhammad (SAW), Imamate was passed on to Ali (AS) and then to his son, Imam Hassan (AS), and then to his son, Imam Hussain (AS), and so forth until Imam Mahdi (ajtfs).[4] Fakhr Razi says Imamiyyah is a group of Shia who say: The Imam after the noble Prophet (SAW) is Ali ibn Abi Talib (AS), then his son Hassan (AS), then his brother Hussain (AS), then his son Ali bin Hussain (AS), then his son Muhammad Baqir (AS), then his son Ja'far Sadiq (AS), then his son Musa Kazim (AS), then his son Ali bin Musa al-Reza (AS), then his son Muhammad Taqi (AS), then his son Ali Naqi (AS), then his son Hassan Zaki (AS), Then his son Muhammad (ajtfs), who is the Imam Qaim, is the awaited one by the world.[5] Twelver Shia or Imamiyyah relies on numerous traditions to believe in the Imamate of these twelve Imams,[6] such as the hadith of Loh, which has been narrated in various sources of Shia.[7] [1] . Lisan al-Arab: Ibn Manzoor, Vol. 12, p. 25 / Majma al-Bahrain: Tarihi, Fakhr al-Din, Vol. 1, p. 105. [2] . Awwal al-Maqalat: Mufid, Muhammad ibn Numan, Vol. 1, p. 38. [3] . Maqalat al-Islamiyeen: Ash'ari, Ali ibn Isma'il, Vol. 1, p. 5. [4] . Awwal al-Maqalat fi al-Mazahib wa al-Mukhtarat: Sheikh Mufid, Vol. 1, page 38. [5] . Al-Mohssal: Razi, Fakhr al-Din, Vol. 1, page 575. [6] . For more study, refer to the question "How many imams are there after the Prophet Muhammad (SAW) and who are they?" [7] . Al-Kafi: Sheikh Kulayni, Vol. 1, page: 527 / Al-Ghaybah: Numaní, Muhammad ibn Ibrahim, p. 62 / Kamal al-Din: Sheikh Saduq, Vol. 1, p. 308.

What impact has Shia thought, had on different societies and governments? Throughout history, Shia thought has had a great impact on various societies and governments, and some of these governments have been influenced by this thought, such as: the Fatimids in Egypt, the Idrisids in the Islamic Maghreb, the Adil Shahis, the Nawabs of Oudh in the Indian subcontinent, the Buyids, and the Safavids in Iran. At times, this influence has been significant enough to legitimize the Shia sect; the founder of the Idrisid government, Idris ibn Abdallah, was a descendant of the Alawite Sayyids. He participated in the Battle of Fakh and survived that battle and fled to the Maghreb[1] (Morocco and a part of Algeria) where he presented himself to the Berber tribe, who pledged allegiance to him. The neighboring tribes also accepted him, and he took the allegiance of the Abbasids from them, establishing the first Alawite government in the Maghreb.[2] While there are differing views among historians on whether the Idrisids were Shia,[3] Zaidi, or Mu'tazili,[4] it is evident that Shia thought had a high degree of influence on them. (The Idrisid government had controll Morocco and parts of Algeria for nearly two centuries before ultimately being overthrown by the Umayyads in 375 A.H.) Another Shia government that came to power was the Fatimids in Egypt. Abu Abdullah Shia, a missionary of the Ismaili sect, traveled from Yemen to the Maghreb to promote the Ismaili sect. He preached to the tribe of Katama, whom he was familiar with from Makkah, and had recited the virtues of Ahl al-Bayt to them,[5] and he rebelled against Aghlabian and won over them. Abu Abd Allah Shi'i also established a new government by defeating Bani Madrar and Rostami from the Khawarij governments and conquering the city of Sijilmasa, and with the release of Obaidullah Mahdi from prison, he chose him as the caliphate[6] and the Fatimid government began its work. During their rule, Shia rituals were revealed and on the Day of Ashura, markets were closed, and people mourned. On this day, people also visited the tombs of the Imams' descendants like Umm Kulthum (daughter of Imam Ali (AS)) and Seyida Nafiseh (a descendant of Imam Hassan Mojtaba (AS)) to mourn. [7] So, the Fatimids and their government promoted the Shia slogan and the love of the ahl Bayt (AS) in the land under their rule. Another Shia government that took power was the Buyids, Ahmad bin Abu Shuja'ah, entered Baghdad on 11 Jumadi al-Awwal 334 A.H. and took power and received the title of "Moez al-Dawlah" from the Abbasid caliph (Mostakfi Ballah). He gained control over the caliph. After twelve days, he blinded him and removed him from power, and promoted Fazl bin Muqtadar to the caliphate under the name of "Al-Mati' lellah."[8] During their rule, the Shiites enjoyed great freedom,[9] and the Shiite scholars had a special dignity.[10] The Adil Shahis were another Shia government established by Yusuf Adil Shah, who initiated his rule by legitimizing the Shia sect. Shia followers had special freedoms during his reign, and in the era the government tried to promote Shia, it must be said that Shia had a high influence in their government system,[11] which strengthened and influenced Shia thought in Indian society. The "Odeh" government was another government that raised the science of Shiism, and during their rule, the mourning assembly of Imam Hussein (AS) was held, and they promoted the advancement of science and knowledge in the region.[12] The Adelshahs government coincided with the powerful Safavids, a Shiite regime. After conquering Iran, the Safavids established Shiism as the state religion, with Shah Ismail promoting the Twelve Imams (AS) in his sermons.[13] These examples demonstrate the significant influence of Shia thought on various governments and societies, evident in the presence of Shia communities in regions like the Indian subcontinent and the love and affinity for the Ahl al-Bayt (AS) in regions where Shia presence is limited. [1] . Al-Kamil fi al-Tarikh: Ibn al-Athir, Az al-Din, vol: 6 p: 93. [2] . Diwan al-Mubtada' wa al-Khabar fi Ayyam al-Arab wa al-Ajam wa al-Barbar: Ibn Khaldun, vol: 4, p: 11. [3] . Dawlat al-Tashayyu' fi Bilad al-Maghrib: Najib Zubeib, p: 100. [4] . Madhhab Adrisiyan (Article): Hadi Alamzadeh-Ali Abangah, p: 98. [5] . Al-Kamil fi al-Tarikh: Ibn al-Athir, Az al-Din. vol: 8 p: 31. [6] . Ibid. vol: 8 pp: 49-48. [7] . Al-Mawazah wa al-A'tibar bi Dhikr al-Khutat wa al-Athar: Al-Maqrizi, Taqi al-Din. vol: 2 p: 329. [8] . Al-Kamil fi al-Tarikh: Ibn al-Athir, Az al-Din. vol: 8 pp: 450-451. [9] . Wafa'at al-A'yan: Ibn Khallikan. vol: 1 p: 407 / Al-Kamil fi al-Tarikh: Ibn al-Athir, Az al-Din. vol: 8 p: 542. [10] . Al-Kamil fi al-Tarikh: Ibn al-Athir, Az al-Din. vol: 9 p: 189. [11] . Tashayyu' dar Hind (Article): Zabit, Hamidreza, p: 93-96. [12] . Talifat Shia dar Shibhah Qarrah Hind (Article): Sadeqi, Mohsen, p: 33. [13] . Nashw' wa Suqut, al-Dawlat al-Safawiyah (Article): Al-Sheikh Rasul Ja'fariyan. vol: 1 p: 35.

What are the differences between Shi'a and Sunni in principles and branches? Although the two sects of Shi'a and Sunni have many similarities in the principles and foundations of religion, they have fundamental differences in principles and branches, which will be discussed here. Imamate: The discussion of caliphate and imamate is one of the most important and oldest discussions among Muslims in the Islamic world after the death of the Holy Prophet (PBUH). Shi'a actually considers the issue of imamate as an extension of the issue of prophethood and believes that imamate includes worldly and spiritual leadership. Therefore, Shi'as consider the Imam to be infallible and see the continuity of prophethood in the issue of imamate, so imamate is considered one of the principles of the religion among Shi'as. However, Sunnis view imamate as political authority in worldly affairs, so the Imam is not appointed by Allah and they do not believe in his infallibility, and even people can choose such a person. Therefore, the issue of imamate for Sunnis is considered one of the branches of religion, such as enjoining good and forbidding evil.[1] Divine Justice: Shi'as also consider the justice of Allah as one of the principles of the religion. It should be noted that the attribute of justice has no priority compared to other divine attributes; And it is one of the certainties of the Qur'an and the essentials of religion. Shi'a theologians have therefore placed this attribute in their beliefs as one of the fundamental principles, because the majority of the Sunnis (Asha'ira) deny intellectual goodness and ugliness. And denying the intellectual goodness and ugliness requires the denial of God's justice.[2] Justice of the Companions: Sunnis believe in the justice of all Companions of the Prophet Muhammad (saw) , as Ibn Hajar admits: it is an undeniable fact that the companions of the Prophet were just, and it is inconceivable for anyone who has knowledge and understanding to insult the Companions.[3] On the other hand, Shi'as believe that there is no difference in justice between the companions of the Prophet (PBUH) and non-companions, being a companion does not prove a person's justice. The companions who lived according to Sharia standards are just, and those who did not, although called companions, are not just.[4] Also, the actions of some companions contradict the theory of justice for all of them. According to Seyed Mohsen Amin, individuals like Ubaidullah bin Jahsh, Ubaidullah bin Khatal, Rabia bin Umayah, and Ash'ath bin Qais have become apostates.[5] Also, based on a narration in Sahih Bukhari, the Prophet warned of the apostasy of some of his companions.[6] Moreover, the revelation of the Ifk verse[7] and the rebuke of God towards some of the companions[8] is another reason to critique this theory. Sources of Deriving Laws: Sunnis, in addition to using the Quran and Sunnah, also refer to the ijtihad of the Companions as an independent source alongside the Quran and Sunnah for deriving divine laws.[9] However, in the Shi'a perspective, the ijtihad of the Companions (following their opinions and analogical reasoning) has no place,[10] and the sources of Shi'a for deriving divine laws are the Quran, Sunnah, consensus, and reason.[11] There are also other minor differences between Shi'a and Sunni, such as the way of praying or performing ablution, which stems from differences in foundations as mentioned earlier. [1] . Mafahim Al-Qur'an (Justice and Imamate): Al-Subhani, Sheikh Jaafar, Vol: 10 P: 80. [2] . Majmu'ah Athar: Mortada Mutahhari, vol. 3, p. 70. [3] . Al-I'sabah fi Tamyiz Al-Sahabah: Al-Asqalani, Ibn Hajar, vol. 1, p: 19. [4] . Al-Ra'ayah fi 'Ilm Al-Darayah: Al-Shahid Al-Thani. vol: 1 p: 343 / A'yan Al-Shi'ah: Al-Amin, Al-Sayyid Muhsin. vol: 1 p: 108. [5] . A'yan Al-Shi'ah: Al-Amin, Al-Sayyid Muhsin. vol: 1 p: 109. [6] . Sahih Al-Bukhari: Al-Bukhari, vol. 8, p. 121 [7] . Al-Nur: 11-13"إِنَّ الَّذِينَ جَاءُوا بِالْإِفْكِ عُصْبَةٌ مِنْكُمْ ۚ لَا تَحْسَبُوهُ شَرًّا لَكُمْ ۖ بَلْ هُوَ خَيْرٌ لَكُمْ ۚ لِكُلِّ امْرِئٍ مِنْهُمْ مَا اكْتَسَبَ مِنَ الْإِثْمِ ۚ وَالَّذِي تَوَلَّىٰ كِبْرَهُ مِنْهُمْ لَهُ عَذَابٌ عَظِيمٌ - لَوْلَا إِذْ سَمِعْتُمُوهُ ظَنَّ الْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بِأَنْفُسِهِمْ خَيْرًا وَقَالُوا هَٰذَا إِفْكٌ مُبِينٌ - لَوْلَا جَاءُوا عَلَيْهِ بِأَرْبَعَةِ شُهَدَاءَ ۚ فَإِذْ لَمْ يَأْتُوا بِالشُّهَدَاءِ فَأُولَٰئِكَ عِنْدَ اللَّهِ هُمُ الْكَاذِبُونَ" [8] . Al-Tafsir Al-Asfi: Al-Fayd Al-Kashani, vol: 2, p: 838. [9] . Akhbar Abi Hanifah wa Ashabehi: Al-Saymari, Abu 'Abd Allah, vol: 1 p: 24. [10] . Al-'Uddah fi Usul Al-Fiqh: Al-Sheikh Al-Tusi, vol: 1 p: 8. [11] . Al-Mujiz fi Usul Al-Fiqh: Al-Subhani, Sheikh Jaafar, Vol: 1 P: 11.

What are the principles of religion and faith from the perspective of Shia? In the hadiths, several things have been introduced as the principles and foundations of religion, opposing which leads to disbelief and leaving Islam. For example, Imam Sadiq (AS) has mentioned the pillars of Islam as monotheism, prophethood, acceptance of what has come from Allah, paying the zakat, and Wilayat of Ahl al-Bayt (AS).[1] In another narration, Imam Baqir (AS) introduces the fundamentals of Islam as the five things: prayer, zakat, fasting, Hajj, and Wilayat.[2] However, Shia scholars consider the principles of religion (those principles acceptance of which is a condition for being a Muslim and rejecting any of which leads to Kufr and leaving Islam) as three things. Ayatollah Khoei explains the principles of religion as follows: "In the realization of Islam, a Muslim must confess to the existence of Allah and the unity of Allah, acknowledge the prophethood and message of the Prophet, and acknowledge the resurrection."[3] Ayatollah Khoei to explain the many things that are introduced in the hadiths as the principles and foundations of religion and rejecting them causes Kufr, states that there are different levels of Kufr, including: 1. Kufr that is against Islam and causes the loss of his respect in wealth and honor, the disallowance of marriage, inheritance, etc. 2. Kufr that is against faith and does not cause the above rulings, but the person will be treated like an unbeliever in the afterlife, which means the person is considered a Muslim in this world and an unbeliever in the afterlife. 3. Kufr that is against obedience, as in many narrations the term "disbeliever" is used for a disobedient person.[4] Therefore, it should be said that from the Shia perspective, the principles of the religion are monotheism, prophecy and resurrection, which disbelief in them causes Kufr and leaving Islam,[5] and the principles of the faith are monotheism, prophecy, resurrection, justice and imamate, which disbelief in them causes leaving the Shia religion.[6] [1] . Al-Kafi: Al-Sheikh al-Kulayni, vol: 2 p: 20. [2] . Ibid, p: 18. [3] . Al-Tanqih fi Sharh al-Urwah al-Wuthqa: Khu'i Sayyid Abul Qasim Musavi, vol 2, pp: 58-59. [4] . ibid, p:63. [5] . Kitab al-Taharah: Al-Sheikh Murtada al-Ansari, vol: 2 p: 355 / Asl al-Shi'ah wa Usulha: Kashf al-Ghita', Al-Sheikh Muhammad Husayn, vol: 1 p: 210. [6] . Al-Barahin al-Qatia: Al-Astarabadi, Muhammad Ja'far, vol: 1 p: 71 / Al-Anwar al-Ilahiya fi al-Masa'il al-Aqaidiyyah: Al-Tabrizi, Al-Mirza Jawad, vol: 1 p: 79.

Who is called Rāfiḍī and why? First, it should be said that the word "Rafidi" (رافضی) means leaving and refusing.[1] So, it can refer to a group that has left a congregation or a religion, such as Prophet Idris and his companions, who avoided the infidel congregation and their religion and left them.[2] Abu l-Hasan al-Ash'ari believes Rafidi and Imami are different titles for the same group that along other groups, constitutes Shi'a. he says: these people are called Rafidi, because they refused the leadership of Abu bakr and 'Umar.[3] Ja'far Subhani believes that Rafidi is a political term and is used for those who oppose the government of the time. Since Shi'a, after the demise of the Prophet (s) did not follow the first three caliphs, they were called so.[4] However, opponents of the Shi'a have used this term for the Shi'a, and they believe that these individuals have abandoned the religion of Islam, separated themselves from the Muslim community, and considered Shia's actions to be equivalent to disbelief.[5] some Sunnis have defined Rafidi as someone who prefers Ali over the first three caliphs[6] Thus, throughout history, enemies of the Ahl al-Bayt (AS) have used this term to undermine Ahl al-Bayt (AS) and their companions. On the contrary, the Ahl al-Bayt (AS) has considered the meaning of Rafidi to be the same as rejecting Prophet Idris and his companions, and they took pride in this.[7] [1] . Kitab al-Ain: Al-Khalil ibn Ahmad al-Farahidi, vol: 7 p: 29 / Lisan al-Arab: Ibn Manzur, vol: 7 p: 156. [2] . Bihar al-Anwar: Al-Allama al-Majlisi, vol: 11 p: 271. [3] . Maqalat al'iislamiiyn w akhtilaf almusaliyna: abu alhasan aliasheary, VOL: 1 P: 16 [4] . Subḥānī, Buḥūth fī l-milal wa l-niḥal, vol. 1, p. 123. [5] . Al-Sirat al-Mustaqim: Al-Amili, Ali ibn Yunus, vol: 3 p: 76 / Siyar A’lam al-Nubala’: Al-Dhahabi, Shams al-Din, vol: 14 p: 178 / Al-Bidayah wa al-Nihayah: Ibn Kathir, vol: 18 p: 468. [6] . Fath al-Bari: Al-Asqalani, Ibn Hajar, vol: 1 p: 459. [7] . Al-Kafi: Al-Sheikh al-Kulayni, vol: 8 p: 34 / Tafsir al-Imam al-Askari: attributed to al-Imam al-Askari, vol: 1 pp: 310-311