Taqavi

Will animals also be resurrected on the Day of Judgment? The subject of the reckoning of animals on the Day of Judgment is one of the fascinating and important topics that has attracted the attention of many scholars and commentators. First, it should be noted that "Hashr" in the language means gathering together, accompanied by crushing and driving, and "Mahshar" is the place of gathering.[1] The Day of Hashr is the Day of Resurrection and Judgement. [2] Hashr, in terminology, is the raising of the dead from their graves and gathering them on the Day of Judgment for reckoning. [3] In Islamic teachings, animals are also recognized as creatures with souls and beings who will be held accountable on the Day of Judgment; in the following, some verses of the Qur'an and Shia hadiths will be mentioned that emphasize this issue. The Holy Qur'an says in Surah Al-An'am: “And there is no creature on earth, nor bird that flies on its wings, but they are communities like you. We have not neglected anything in the Book, then to their Lord they will be gathered.” [4] In the verse, it is stated that animals, like humans, have communities, but there are different views among commentators[5] as to what this similarity refers to, including their need for God, glorification and remembrance of the Lord, social life, procreation, the determination of their sustenance, life, destiny, happiness, and misery, resurrection on the Day of Judgment, and reward and punishment. However, it can be said that one of the most prominent similarities between animals and humans is their resurrection on the Day of Judgment, which is also mentioned at the end, and many commentators have also stated this, meaning "animals, like humans, have communities and, like humans, are resurrected in the resurrection. Therefore, the meaning of ( إِلَىٰ رَبِّهِمْ يُحْشَرُونَ ) is that animals are resurrected to God after their death, just as God's servants are resurrected to their Lord on the Day of Judgment.[6] This verse clearly states that all living beings will be gathered on the Day of Resurrection. In another place, the Holy Quran speaks more explicitly about the gathering of wild animals, where it says: "And when the wild beasts are gathered together." [7] "Wuhush" is the plural of "wahsh," which means animals that are not intimate or friendly with humans, such as predators.[8] Alusi writes: In this verse, "wuhush" includes all quadrupeds.[9] Since the above verse is in the context of verses describing the events of the Day of Resurrection, such as questioning baby girls buried alive, opening the books of deeds, and events after that, this verse indicates the gathering of wild animals on the Day of Resurrection. Therefore, this noble verse, like verse 38 of Surah Al-An'am, indicates the principle of gathering animals, and the majority of commentators agree on this matter. Numerous traditions have also been mentioned in this regard; for example, one can refer to this tradition: Abu Dharr says: We were in the presence of the Holy Prophet (SAW) when two goats butted each other in front of us; The Prophet (SAW) said: Do you know why they butted each other? The audience said: No. The Prophet (SAW) said: But God knows, and He will judge between them soon. [10] This narration shows that even animals will be judged on the Day of Judgment, and their rights are protected. This emphasizes divine justice and its inclusiveness for all creatures. It should be noted that the reason for the resurrection of animals on the Day of Judgment is the same factor that exists in humans, which is the power of consciousness; Humans will be held accountable on the Day of Judgment because they have the power of consciousness; Animals also have the power of consciousness, but they are at a lower level than human consciousness; The reason why animals are resurrected on the Day of Judgment is the existence of this power of consciousness. This indicates divine justice, where even animals, with their awareness and responsibilities, will be judged on the Day of Resurrection and their rights restored. The fact that animals also possess consciousness can be observed in the verses of the Holy Quran. For example, the Holy Quran narrates stories about various animals in some verses, from which it is understood that animals also have consciousness. Among these, we can mention: ants fleeing from Solomon's army, [11] the hoopoe coming to the "Saba region in Yemen" and bringing exciting news for Prophet Solomon, [12] birds participating in the maneuver of Prophet Solomon, [13] birds talking to each other, and Prophet Solomon's pride in the fact that God taught him the language of birds. [14] Also, in another instance in the Holy Quran, God Almighty states: "All beings glorify God, but you do not understand".[15] According to Allameh Tabataba'i, this verse shows that the glorification of creatures takes place in the language of knowledge and in a direct manner. If the purpose of glorification was only to show the existence of the creator through the state and condition of creatures, it would no longer make sense to say: "You do not understand their glorification"; This indicates that the glorification of creatures takes place in the language of speech and results from their knowledge and awareness of God. [16] Conclusion: Ultimately, Islamic teachings clearly demonstrate that animals will also be held accountable on the Day of Judgment. The Holy Quran and authentic Shia narrations point to the fact that animals also possess consciousness and responsibilities, based on which they will be judged in divine justice on the Day of Resurrection. This issue indicates the comprehensiveness and pervasiveness of divine justice, which does not exclude any being from the circle of His love and justice. [1] . Al-Misbah Al-Munir fi Gharib Al-Sharh Al-Kabir: Al-Fayumi, Abu Al-Abbas, vol: 1, page: 136. [2] . Lisan Al-Arab: Ibn Manzur, vol: 4, page: 190. [3] . Majma' al-Bayan fi Tafsir al-Qur'an: Al-Sheikh Al-Tabarsi, vol: 10, page: 277. [4] . Al-An'am: 38. «وَمَا مِن دَابَّةٍ فِي الْأَرْضِ وَلَا طَائِرٍ يَطِيرُ بِجَنَاحَيْهِ إِلَّا أُمَمٌ أَمْثَالُكُم ۚ مَّا فَرَّطْنَا فِي الْكِتَابِ مِن شَيْءٍ ثُمَّ إِلَىٰ رَبِّهِمْ يُحْشَرُونَ» [5] . Majma' al-Bayan fi Tafsir al-Qur'an: Al-Sheikh Al-Tabarsi, vol: 4, page: 49. / Al-Tafsir Al-Kabir (Mafatih Al-Ghaib): Al-Razi, Fakhr Al-Din, vol: 12, page: 524. [6] . Al-Mizan fi Tafsir al-Qur'an: Al-Allama Al-Tabatabai, vol: 7, page: 73. / Al-Tibyan fi Tafsir al-Qur'an: Al-Sheikh Al-Tusi, vol: 4, page: 127. / Majma' al-Bayan fi Tafsir al-Qur'an: Al-Sheikh Al-Tabarsi, vol: 4, page: 49. / Al-Tafsir Al-Kabir (Mafatih Al-Ghaib😞 Al-Razi, Fakhr Al-Din, vol: 12, page: 525. [7] . Al-Takwir: 5. «وَإِذَا الْوُحُوشُ حُشِرَتْ» [8] . Al-Tafsir Al-Kabir (Mafatih Al-Ghaib): Al-Razi, Fakhr Al-Din, vol: 31, page: 64. [9] . Tafsir Ruh Al-Ma'ani - Dar Al-Ilmiyya Edition: Al-Alusi, Shihab Al-Din, vol: 15, page: 255. [10] . Majma' al-Bayan fi Tafsir al-Qur'an: Al-Sheikh Al-Tabarsi, vol: 4, page: 50. / Tafsir Nur Al-Thaqalayn: Al-Arusi Al-Huwaizi, Al-Sheikh Abd Ali, vol: 1, page: 715. [11] . Al-Naml: 18. «حَتَّىٰ إِذَا أَتَوْا عَلَىٰ وَادِ النَّمْلِ قَالَتْ نَمْلَةٌ يَا أَيُّهَا النَّمْلُ ادْخُلُوا مَسَاكِنَكُمْ لَا يَحْطِمَنَّكُمْ سُلَيْمَانُ وَجُنُودُهُ وَهُمْ لَا يَشْعُرُونَ» [12] . Al-Naml: 22. «فَمَكَثَ غَيْرَ بَعِيدٍ فَقَالَ أَحَطْتُ بِمَا لَمْ تُحِطْ بِهِ وَجِئْتُكَ مِنْ سَبَإٍ بِنَبَإٍ يَقِينٍ» [13] . Al-Naml: 17. «وَحُشِرَ لِسُلَيْمَانَ جُنُودُهُ مِنَ الْجِنِّ وَالْإِنْسِ وَالطَّيْرِ فَهُمْ يُوزَعُونَ» [14] . Al-Naml: 16. «وَ وَرِثَ سُلَيْمَانُ دَاوُودَ ۖ وَقَالَ يَا أَيُّهَا النَّاسُ عُلِّمْنَا مَنْطِقَ الطَّيْرِ وَأُوتِينَا مِنْ كُلِّ شَيْءٍ ۖ إِنَّ هَٰذَا لَهُوَ الْفَضْلُ الْمُبِينُ» [15] . Al-Isra: 44. «تُسَبِّحُ لَهُ السَّمَاوَاتُ السَّبْعُ وَالْأَرْضُ وَمَنْ فِيهِنَّ ۚ وَإِنْ مِنْ شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ وَلَٰكِنْ لَا تَفْقَهُونَ تَسْبِيحَهُمْ ۗ إِنَّهُ كَانَ حَلِيمًا غَفُورًا» [16] . Al-Mizan fi Tafsir al-Qur'an: Al-Allama Al-Tabatabai, vol: 17, page: 381.

Is there an opportunity for repentance and return in the hereafter? Repentance and return to Allah is one of the most beautiful and profound concepts in Islam; this concept is mentioned with great emphasis in the Holy Quran and the narrations of the Ahl al-Bayt (AS). Repentance is abandoning current sins and resolving to abandon them in the future and making amends for past shortcomings;[1] which shows a firm decision to return to the divine path and correct wrongdoings. The word repentance and its derivatives are used 87 times in the Holy Quran. [2] In many verses of the Quran, Allah calls upon people to repent in this world, [3] such as: “Say: O My servants who have transgressed against their souls, despair not of the mercy of Allah: surely Allah forgives all sins; for He is the Forgiving, the Merciful.” [4] This verse shows the vast mercy of Allah and the call to repentance. In Surah Tahrim, Allah also says: “O you who believe! Turn to Allah with sincere repentance: it may be that your Lord will expiate your sins for you, and admit you into gardens beneath which rivers flow.” [5] In the narrations, the importance of repentance and return to Allah in this world is also mentioned; [6] the Prophet Muhammad (SAW) says: If anyone repents a year before his death, Allah will accept his repentance; then he said that a year is a long time; if someone repents a month before his death, Allah will accept his repentance; then he added that a month is also long; if someone repents a week before his death, his repentance will be accepted by Allah; then he added that a week is also long; if someone repents a day before his death, Allah will accept his repentance; then he said that a day is also long; if someone repents an hour before his death, Allah will accept his repentance; then he added that even an hour is long; if someone repents before his soul reaches his throat (i.e., in the last moments of life and while he still has free will), Allah will accept his repentance. [7] This narration emphasizes that repentance at any moment of worldly life will have an effect, except after death. In another narration, Imam Sadiq (AS) said: In a conversation between Adam (AS) and Allah Almighty, Allah said to him: I have given them (the offspring of Adam) the opportunity to repent until the breath ends. [8] This narration also shows the mercy and forgiveness of Allah for those who return to Him with sincere repentance but introduces the property of repentance before death. However, regarding repentance after death, Allah Almighty explicitly states in some verses of the Quran that repentance after death is fruitless: "And repentance is not for those who do evil deeds until, when death comes to one of them, he says, 'Now I repent,' nor for those who die while they are disbelievers; for them We have prepared a painful punishment." [9] This verse explicitly states that repentance must take place before death, and there is no opportunity for repentance after death. In the blessed Surah Al-Mu'minun, it is mentioned: "Until, when death comes to one of them, he says, 'My Lord, send me back, so that I may do good in what I have left behind.' Never! It is only a word that he speaks, and behind them is a barrier until the Day they are resurrected." [10] This blessed verse also shows that after death, there is no time for repentance and doing good deeds, and there will be no opportunity to return to the world. Also, in a narration from the precious existence of Imam Reza (AS), [11] it is stated: Ibrahim ibn Muhammad Hamadani says: I said to Imam Ali ibn Musa al-Reza (AS): For what reason did Allah Almighty drown Pharaoh, while he had believed in Allah and confessed to His oneness? The Imam said: Because he believed at the moment he saw the wrath and punishment, and believing at the moment of punishment is not acceptable; this is the judgment of Allah Almighty in the past and present; Allah Almighty said in the Quran: "So when they saw Our punishment, they said that we believe in the one God and we disbelieve in what we associated with Him, but their belief at the moment of seeing Our punishment was of no use".[12] Also, Allah Almighty said: "On the day when some of the signs of your Lord appear, the belief of someone who has not believed before or has not done a worthy deed in the state of his belief will not be of any use".[13] Conclusion: From studying and reviewing the verses of the Holy Quran and the narrations of the Ahl al-Bayt (AS), it appears that repentance and return to Allah must be done in this worldly life, and after death there is no opportunity for repentance and correcting wrong behaviors; this reminds us that we must always think about correcting ourselves and gaining Allah's pleasure and use every opportunity to repent and return to Allah; sincere repentance not only forgives past sins but also causes the servant to be dear and beloved to Allah; it is hoped that by using religious teachings and relying on Allah's mercy and forgiveness, we will always walk in the correct path of Allah and benefit from the valuable opportunities of life. [1] . Jami’ al-Sa’adat: Naraqi, al-Mawla Muhammad Mahdi, vol. 3, page: 50. [2] . Al-Mu'jam al-Ihsai'i: Mahmoud Rouhani, vol. 1, page: 389. [3] . Hud: 3 / Al-Imran: 135 / Nisa': 110 / Ma'idah: 9 / Nur: 31 / Nisa': 17-18 / Baqarah: 160 / Furqan: 70 / Al-Imran: 89 and so on.... [4] . Zumar: 53. «قُلْ یَا عِبَادِیَ الَّذِینَ أَسْرَفُوا عَلَىٰ أَنفُسِهِمْ لَا تَقْنَطُوا مِن رَّحْمَةِ اللَّهِ إِنَّ اللَّهَ یَغْفِرُ الذُّنُوبَ جَمِیعًا إِنَّهُ هُوَ الْغَفُورُ الرَّحِیمُ» [5] . Tahrim: 8. «یَا أَیُّهَا الَّذِینَ آمَنُوا تُوبُوا إِلَى اللَّهِ تَوْبَةً نَصُوحًا عَسَىٰ رَبُّکُمْ أَن یُکَفِّرَ عَنكُمْ سَیِّئَاتِکُمْ وَیُدْخِلَکُمْ جَنَّاتٍ تَجْرِی مِن تَحْتِهَا الْأَنْهَارُ» [6] . Al-Kafi: Al-Shaykh al-Kulayni, vol. 4, page: 226, Book of Faith and Disbelief, Chapter on Repentance. [7] . Mustadrak al-Wasa'il: Al-Muhaddith al-Nuri, vol. 12, page: 145. [8] . Al-Kafi: Al-Shaykh al-Kulayni, vol. 4, page: 241. [9] . Nisa': 18. «وَلَیْسَتِ التَّوْبَةُ لِلَّذِینَ یَعْمَلُونَ السَّیِّئَاتِ حَتَّىٰ إِذَا حَضَرَ أَحَدَهُمُ الْمَوْتُ قَالَ إِنِّی تُبْتُ الآنَ وَلَا الَّذِینَ یَمُوتُونَ وَهُمْ کُفَّارٌ أُوْلَٰئِکَ أَعْتَدْنَا لَهُمْ عَذَابًا أَلِیمًا» [10] . Mu'minun: 99-100. «حَتَّىٰ إِذَا جَاءَ أَحَدَهُمُ الْمَوْتُ قَالَ رَبِّ ارْجِعُونِ لَعَلِّی أَعْمَلُ صَالِحًا فِیمَا تَرَکْتُ ۚ كَلَّا إِنَّهَا كَلِمَةٌ هُوَ قَائِلُهَا وَمِن وَرَائِهِم بَرْزَخٌ إِلَىٰ یَوْمِ یُبْعَثُونَ» [11] . Wasa'il al-Shi'a: Al-Shaykh Hurr al-Amili, vol. 11, page 372. [12] . Ghafir: 84-85 "فَلَمَّا رَأَوْا بَأْسَنَا قَالُوا آمَنَّا بِاللَّهِ وَحْدَهُ وَكَفَرْنَا بِمَا كُنَّا بِهِ مُشْرِكِينَ* فَلَمْ يَكُ يَنْفَعُهُمْ إِيمَانُهُمْ لَمَّا رَأَوْا بَأْسَنَا ۖ سُنَّتَ اللَّهِ الَّتِي قَدْ خَلَتْ فِي عِبَادِهِ ۖ وَخَسِرَ هُنَالِكَ الْكَافِرُونَ" [13] . An'am: 158 "هَلْ يَنْظُرُونَ إِلَّا أَنْ تَأْتِيَهُمُ الْمَلَائِكَةُ أَوْ يَأْتِيَ رَبُّكَ أَوْ يَأْتِيَ بَعْضُ آيَاتِ رَبِّكَ ۗ يَوْمَ يَأْتِي بَعْضُ آيَاتِ رَبِّكَ لَا يَنْفَعُ نَفْسًا إِيمَانُهَا لَمْ تَكُنْ آمَنَتْ مِنْ قَبْلُ أَوْ كَسَبَتْ فِي إِيمَانِهَا خَيْرًا ۗ قُلِ انْتَظِرُوا إِنَّا مُنْتَظِرُونَ

What Is The View of Ahlulbayt (a.s) Regarding The Ma'ad? The Ma'ad, or the Day of Resurrection, is one of the fundamental principles in Islamic belief. Ahl al-Bayt (AS) has always emphasized the importance of this concept, reminding the Shia community of its significance and necessity. They have supported this belief through numerous hadiths and narrations. In this context, we will refer to some of these narrations, which have been recorded across various topics. The importance of remembering death and preparing for the Day of Judgment: Ahl al-Bayt (AS) emphasized the importance of remembering death and preparing for the Day of Judgment; Imam Ali (AS) said: "Beware!" Nothing will prevent you from acting in the Hereafter, as time is short.[1] The Messenger of Allah said about the importance of death that whoever remembers death twenty times a day will be resurrected with the martyrs of Uhud. [2] In the accounts of Imam Hassan (AS), it is mentioned that when he remembered death, he wept. And when he remembered the grave, he wept. And when he remembered the resurrection, he wept. And when he remembered crossing the Sirat, he wept, and whenever he remembered standing before Allah Almighty (on the Day of Judgment), he would cry out and fall unconscious (on the ground). [3] Imam Sajjad (AS) also said in a statement about death (O Allah!), keep us safe from the deception of the world and protect us from its evil and corruption, and show us death, and may there be no day when we are unaware of death. [4] These recommendations help Muslims always remember the Day of Reckoning and be prepared for it. Life after death as a journey towards Allah: Ahl al-Bayt (AS) view life after death as a journey towards Allah; Amir al-Mu'minin (AS) says: The destination (Day of Judgment) lies ahead, and death urges you from behind. Lighten your load to ensure your arrival. Indeed, those who have departed are eagerly anticipating your arrival. [5] Also, when condoling with a group of people one of whom had died, he said: This matter has not begun for you and will not end for you. This friend of yours, when he was alive, was traveling; think that he has now also gone on a journey. If he returns to you, he has returned, otherwise, you will go to him. [6] Imam Sadiq (AS) described the death as follows: take a lot of provisions and equipment with you, for the journey is long. [7] This perspective allows Muslims to view death with peace and hope, considering it not the end of life, but the beginning of a journey towards divine mercy. The importance of charity and good deeds after death: The Ahl al-Bayt (AS) always emphasized doing good deeds and charity; the Prophet Muhammad (SAW) said: Be aware that whoever gives charity will receive a reward of heavenly blessings equal to Mount Aḥad for every dirham he gives in charity. [8] Imam Sadiq (AS) said regarding the effects of good deeds: After a person's death, his record of deeds is closed, and he will not receive any reward except in three ways: a continuous charity that he has left behind and continues after him, and a guiding tradition that he has created and is acted upon after his death, and a righteous child who prays for him. [9] This view shows the importance of good deeds after the death and the hereafter of human beings. The reward of righteous deeds in the hereafter: The Ahl al-Bayt (AS) emphasized that the reward of righteous deeds of individuals will be given in the hereafter; in this regard, the Prophet Muhammad (SAW) said: Gabriel brought a message from the Lord, saying: O Muhammad, give glad tidings to the believers who perform righteous deeds and believe in you and your household; they will have the best reward with me and will soon enter Paradise. [10] Imam Sadiq (AS) was asked whether it is better for a person to perform his supererogatory prayers in one place or in different places? He said: In this place and that place; for they will testify in his favor on the Day of Resurrection. [11] Intercession on the Day of Judgment: The Prophet Muhammad (SAW) said: Three groups will intercede before Allah, and their intercession will be accepted: 1- Prophets 2- Religious scholars 3- Martyrs of Allah's way. [12] Amir al-Mu'minin (AS) said in a hadith: We (the Ahl al-Bayt) will intercede, and our friends will also intercede. [13] In another narration from the Prophet Muhammad (SAW), it is stated: The believer who intercedes the least will intercede for forty of his believing brothers. [14] Description of the Day of Judgment: Narrations describing the state of the Day of Judgment say: On the Day of Judgment, everyone will enter thirsty. [15] It is narrated from the Prophet (SAW) that he said: In the darkness of the Day of Judgment, the people's slogan will be "There is no god but Allah." [16] In another statement, he said: O people! Indeed, you will be gathered before Allah barefoot, naked, and uncircumcised, "as We created him, We shall restore him." [17] In another description given by the Prophet about the atmosphere of the Day of Judgment, it is said that people will be gathered in three groups: a group riding, well-fed, and clothed; a group that the angels will drag face down to the ground and gather them in the fire; and a group that walks and runs fast. [18] The Devout on the Day of Judgment: The Prophet (SAW) says about the devout: Whoever faces obscenity and lust and avoids it for fear of Allah Almighty, Allah will forbid fire to him, and he will be safe from that great terror. [19] Another statement from the Prophet (SAW) states: Whoever makes enmity with his own self instead of enmity with people, Allah will secure him from the terror of the Day of Judgment. [20] Imam Baqir (AS) said concerning the state of the devout on the Day of Judgment: Whoever has a light on that day will be saved, and every believer has a light for himself. [21] The Sinners on the Day of Judgment: The Prophet (SAW) says about the state of sinners on the Day of Judgment: Those who are backbiting, fault-finding, gossiping, and those who defame innocent people, Allah will gather them in the form of dogs. [22] Also, the Prophet (SAW) said: No one is an enemy to us, the Ahl al-Bayt, except that Allah will cause him to be afflicted with leprosy on the Day of Judgment. [23] Imam Baqir (AS) said concerning the condition of those who deny Allah's decree: They will be gathered like apes and swine. [24] A Description of the Divine Court on the Day of Judgment: Describing the divine court, the Prophet (SAW) said: Do you know what the news of this verse is, "That is the Day when the earth will tell its news"?[25] They said: Allah and His Messenger know best. He said: The news of it is that it will testify to every action that every servant, man and woman, has done on it, and will say: He did such and such. [26] Imam Ali (AS) says: Mouths will be sealed and will not speak, and hands will speak, and feet will testify, and skins will recount what they have done, and no word will be left unspoken before Allah. [27] Conclusion: The narrations of Ahl al-Bayt (AS) about the Hereafter clearly demonstrate the importance of belief in the afterlife and preparedness for the Day of Judgment; they guide Muslims towards a life full of goodness, charity, and righteous deeds so that they may be successful and happy on the Day of Judgment; belief in the Hereafter not only brings peace and hope to hearts, but also provides a strong motivation for performing good deeds and abstaining from sins; Ahl al-Bayt (AS), by emphasizing these principles, have shown that the Hereafter is one of the fundamental pillars of Islam, without which true happiness cannot be attained. [1] . Ghurar al-Hikam wa Durar al-Kalim: Al-Tamimi al-Amidi, Abd al-Wahid ibn Muhammad, vol. 1, p. 750. [2] . Majmu'at Warram (Tanbih al-Khawatir wa Nuzhat al-Nawazir): Warram ibn Abi Firas, vol. 1, p. 268. [3] . Bihar al-Anwar: Allama Majlisi, vol. 43, p. 331. [4] . Sahifa Sajjadiyya: The Fortieth Supplication, Supplication when remembering death, p. 203. [5] . Nahj al-Balagha: Sayyid al-Sharif al-Radi, Sermon 21, p. 62. [6] . Ibid. Wisdom: 357, p. 537. [7] . Bihar al-Anwar: Allama Majlisi, vol. 13, p. 432. [8] . Ibid. vol. 96, p. 115. [9] . Al-Hada'iq al-Nadhira fi Ahkam al-'Itrat al-Tahira: Al-Bahrani, Al-Sheikh Yusuf, vol. 22, p. 124. [10] . Bihar al-Anwar: Allama Majlisi, vol. 68, p. 19. [11] . Ilal al-Shara'i': Al-Sheikh al-Saduq, vol. 2, p. 343. [12] . Al-Khisal: Al-Shaykh al-Saduq, vol. 1, p. 156. [13] . Ibid. vol. 2, p. 624. [14] . Majma' al-Bayan fi Tafsir al-Quran: Al-Sheikh al-Tabarsi, vol. 1, p. 224. [15] . Kanz al-Ummal fi Sunan al-Aqwal wal-Af'al: Al-Muttaqi al-Hindi, vol. 14, p. 361, Hadith: 38938. [16] . Ibid. p. 366, Hadith: 38962. [17] . Sahih Muslim: Muslim, vol. 4, p. 2194 / Al-Targhib wal-Tarhib: Al-Mundhiri, Abd al-'Azim, vol. 4, p. 206, Hadith: 5419. [18] . Al-Targhib wal-Tarhib: Al-Mundhiri, Abd al-'Azim, vol. 4, p. 208, Hadith: 5428. [19] . Wasa'il al-Shia: Al-Sheikh Hurr al-Amili, vol. 15, p. 209. [20] . Thawab al-A'mal wa 'Iqab al-A'mal: Al-Sheikh al-Saduq, p. 181. [21] . Tafsir al-Qummi: Al-Qummi, Ali ibn Ibrahim, vol. 2, p. 378. [22] . Al-Targhib wal-Tarhib: Al-Mundhiri, Abd al-'Azim, vol. 3, p. 325, Hadith: 4277. [23] . Thawab al-A'mal wa 'Iqab al-A'mal: Al-Sheikh al-Saduq, p. 204. [24] . Ibid. p. 112. [25] . Al-Zalzalah: 4. «يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا» [26] . Al-Amthal fi Tafsir Kitab Allah al-Munzal: Makarem al-Shirazi, Al-Sheikh Nasser, vol. 20, p. 377. [27] . Bihar al-Anwar: Allama Majlisi, vol. 7, p. 313.

What is Barzakh and what evidence proves its existence? Barzakh, a fundamental concept in Islamic belief, is the intermediate stage between death and the Day of Judgment. This post-mortem period is where human souls reside, experiencing either torment or divine blessings until the Day of Judgment and final reckoning. Barzakh in the Quran Barzakh means a barrier or partition between two things.[1] Therefore, in religious terminology, it refers to the state after death and before the Day of Judgment. This concept is clearly stated in the Quran and the hadiths of the Ahl al-Bayt (AS). Numerous verses in the Quran mention Barzakh (the realm between worldly life and the Day of Judgment). For brevity, we will mention some of the most important ones: One verse referencing Barzakh is in Surah Al-Mu'minun, which states: "That I may act righteously in what I have left behind. By no means! These are mere words that he says. and ahead of them is a barrier until the day they will be resurrected." [2] This verse indicates that after death, humans enter a phase called Barzakh that lasts until the Day of Judgment. Another verse in the Quran states: "Those whom the angels take away while they are pure. They say (to them) Peace be to you enter paradise because of what you used to do." [3] This is also mentioned in verses: Surah An-Nisa, verse 97[4] - Surah Al-Anfal, verse 50[5] - Surah Al-An'am, verse 93[6] - Surah Nuh, verse 25[7], and others. The Quran, in many verses, compares worldly life and Barzakh life with the Hereafter, emphasizing the shortness of worldly and Barzakh life compared to the Hereafter. A verse states: "He will say, you only remained a little; if only you had known." [8] This meaning is repeated in several other verses. [9] Commentators also point to the brevity of worldly and Barzakh life compared to the endless Hereafter.[10] Therefore, from the Quranic perspective, life in the world and Barzakh constitute a small part of human life. It reminds us to focus our attention and ultimate goal on the Hereafter. Barzakh in the Narrations of the Ahl al-Bayt (AS) The Ahl al-Bayt (AS) have extensively addressed Barzakh in their hadiths and narrations. It is also noteworthy that the word "grave" in some cases refers to "the world of the intermediate state." For example, Imam Ali ibn Husayn (AS) said: The most difficult hours of the life of Adam's son are three: the hour when he sees the angel of death, the hour when he rises from his grave, and the hour when he stands before Allah (SWT). Then he will either go to Paradise or Hell. Then he said: O son of Adam, if you find salvation at the time of death, then you are saved, otherwise you are perished. And if you find salvation when you are laid in your grave, then you are saved, otherwise you are perished. And if you find salvation when people are carried across the Sirat, then you are saved, otherwise you are perished. And if you find salvation when people rise for the Lord of the Worlds, then you are saved, otherwise you are perished. Then he recited this verse: "And behind them is a barrier until the Day they are resurrected.” [11] And he said: That Barzakh is the grave, and for them, there will be a difficult life in it. By God, the grave is either a garden of the gardens of Paradise or a pit of the pits of Fire. Then he turned to a man from his companions and said to him: The Dweller of the heavens (Allah) knows who is a dweller of Paradise and who is a dweller of Fire, which of these two are you? And which of these two is your abode? [12] Imam al-Sajjad's (AS) explanations about the grave indicate the subtle point that whenever the term "grave" appears in the Qur'an and narrations, it means the Barzakh and not the material and earthly grave. This understanding of "grave" helps us better understand the concept of the Barzakh and related issues. Imam al-Sadiq (AS) also considered the Barzakh to be the grave[13] and, in response to the question of what the Barzakh is, said: The Barzakh is the grave from the time of death until the Day of Resurrection. [14] Other narrations that prove the Barzakh: The hadith of the well of Badr: The Prophet (SAW) before his departure to Medina, appeared at the well where the bodies of those killed at Badr were and called each of them by name and the name of his father and said: O Utbah ibn Rabiah, O Shaybah ibn Rabiah, O Abu Jahl ibn Hisham, O Abu al-Bakhtari, O Uqbah ibn Abi Mu'ayt, O Nadr ibn Harith, O Nawfal ibn Khuwaylid, O Rabiah ibn Aswad, what bad relatives and community you were to your Prophet! You denied me, while others confirmed me; you expelled me from the city, while others sheltered me; you fought against me, while others aided me." [15] They said: "O Prophet of God! Are you speaking to a group that is dead?" The Prophet said: "They know that what their Lord has promised them is true." In another narration, it is stated that the Prophet said: "You are not more listener to what I say than they are, but they cannot answer me." [16] Hadiths about the presentation of deeds to the Prophet (SAW): In an authentic hadith from the eighth Imam (AS), it is mentioned that all the deeds of the servants, both good and bad, are presented to the Messenger of Allah (SAW). [17] This indicates that the deeds of the Ummah are presented to the Prophet (SAW) in the Barzakh. Hadiths about the companionship of the deceased with those who visit them: Imam Sadiq (AS) narrated that the deceased feel companionship when people go to their graves, and they feel lonely when people leave. [18] Hadiths about visiting graves: Imam Ali (AS) said when passing by a cemetery: "Peace be upon you, O inhabitants of the graves, you are our predecessors and we are your followers, and God willing, we will join you; but the houses have been inhabited, and the women married, and the possessions divided; this is news from our side. I wish I knew what news you have?" Then he said: "If they could speak they would say: piety is the best provision." [19] Conclusion Barzakh, as a bridge between the world and the hereafter, has special importance in Islamic teachings; this stage shows humans that life after death does not stop, and even before the Day of Judgment, people will experience a kind of reward or punishment for their deeds; a correct understanding of Barzakh and its connection to the hereafter help Muslims to understand the importance of good deeds and avoiding sins in worldly life and prepare for their hereafter; belief in Barzakh and the Day of Judgment provides a strong motivation to follow divine commands and perform righteous deeds, guiding humans towards a sublime and virtuous life. [1] . Al-Nihaya fi Gharib al-Hadith wal-Athar: Ibn al-Athir, Majd al-Din, vol. 1, p. 118. [2] . Mu'minun: 100. " "لَعَلِّي أَعْمَلُ صَالِحًا فِيمَا تَرَكْتُ كَلَّا إِنَّهَا كَلِمَةٌ هُوَ قَائِلُهَا وَمِنْ وَرَائِهِمْ بَرْزَخٌ إِلَى يَوْمِ يُبْعَثُونَ [3] . Nahl: 32. " الَّذِينَ تَتَوَفَّاهُمُ الْمَلَائِكَةُ طَيِّبِينَ ۙ يَقُولُونَ سَلَامٌ عَلَيْكُمُ ادْخُلُوا الْجَنَّةَ بِمَا كُنْتُمْ تَعْمَلُونَ" [4] . Nisa: 97. "-( إِنَّ الَّذِينَ تَوَفَّاهُمُ الْمَلَائِكَةُ ظَالِمِي أَنْفُسِهِمْ قَالُوا فِيمَ كُنْتُمْ ۖ قَالُوا كُنَّا مُسْتَضْعَفِينَ فِي الْأَرْضِ ۚ قَالُوا أَلَمْ تَكُنْ أَرْضُ اللَّهِ وَاسِعَةً فَتُهَاجِرُوا فِيهَا ۚ فَأُولَٰئِكَ مَأْوَاهُمْ جَهَنَّمُ ۖ وَسَاءَتْ مَصِيرًا" [5] . Anfal: 50. " "وَلَوْ تَرَىٰ إِذْ يَتَوَفَّى الَّذِينَ كَفَرُوا ۙ الْمَلَائِكَةُ يَضْرِبُونَ وُجُوهَهُمْ وَأَدْبَارَهُمْ وَذُوقُوا عَذَابَ الْحَرِيقِ [6] . AAn'am: 93. "(...وَلَوْ تَرَىٰ إِذِ الظَّالِمُونَ فِي غَمَرَاتِ الْمَوْتِ وَالْمَلَائِكَةُ بَاسِطُو أَيْدِيهِمْ أَخْرِجُوا أَنْفُسَكُمُ ۖ الْيَوْمَ تُجْزَوْنَ عَذَابَ الْهُونِ بِمَا كُنْتُمْ تَقُولُونَ عَلَى اللَّهِ غَيْرَ الْحَقِّ وَكُنْتُمْ عَنْ آيَاتِهِ تَسْتَكْبِرُونَ" [7] . Nuh: 25. " "مِمَّا خَطِيئَاتِهِمْ أُغْرِقُوا فَأُدْخِلُوا نَارًا فَلَمْ يَجِدُوا لَهُمْ مِنْ دُونِ اللَّهِ أَنْصَارًا [8] . Mu'minun: 114. " "قَالَ إِنْ لَبِثْتُمْ إِلَّا قَلِيلًا لَوْ أَنَّكُمْ كُنْتُمْ تَعْلَمُونَ [9] . Taha: 103-10 / Rum: 55 / Ahqaf: 35 / Yunus: 45 / Nazi'at: 46. [10] . Majma' al-Bayan fi Tafsir al-Qur'an: al-Shaykh al-Tabrisi, vol. 7, p. 192 / Ibid: vol. 6, p. 649. [11] . Mu'minun: 100. [12] . Al-Khisal: al-Shaykh al-Saduq, vol. 1, p. 119 / Bihar al-Anwar: al-'Allama al-Majlisi, vol. 6, p. 159. [13] . Tafsir Nur al-Thaqalayn: al-'Arusi al-Huwayzi, al-Shaykh 'Abd 'Ali, vol. 3, p. 553. [14] . Ibid: p. 554. [15] . Bihar al-Anwar: al-'Allama al-Majlisi, vol. 18, p. 188. [16] . Ibid: vol. 19, p. 346. [17] . Al-Kafi: al-Shaykh al-Kulayni, vol. 1, p. 220. [18] . Mir'at al-'Uqul fi Sharh Akhbar Al al-Rasul: al-'Allama al-Majlisi, vol. 14, p. 191. [19] . Bihar al-Anwar: al-'Allama al-Majlisi, vol. 75, p. 71

Which verses of the Quran address the topic of the Ma'ad? One of the fundamental principles in Islamic beliefs is faith in the Day of Judgment; the Holy Quran extensively and in detail addresses topics related to the Day of Judgment and clearly explains this principle of belief; In various verses of the Quran, multiple issues regarding the Day of Judgment have been discussed, each of which has special importance and contributes to a deeper understanding of this concept; These topics include the following: Resurrection and revival: The Holy Quran emphasizes the revival of humans on the Day of Judgment; For example, in Surah Yaseen it is stated: "وَضَرَبَ لَنَا مَثَلًا وَنَسِيَ خَلْقَهُ قَالَ مَنْ يُحْيِي الْعِظَامَ وَهِيَ رَمِيمٌ قُلْ يُحْيِيهَا الَّذِي أَنْشَأَهَا أَوَّلَ مَرَّةٍ وَهُوَ بِكُلِّ خَلْقٍ عَلِيمٌ". And he set forth for Us a parable and forgot his own creation. He said: Who will give life to the bones when they are decayed? Say: He will give them life Who created them the first time, and He is Knower of every creation.[1] This emphasis on revival in this blessed verse indicates the importance of the Day of Judgment and its role in motivating the performance of good deeds and abstinence from sins; The belief that after death we will be resurrected again and will be accountable before God has a profound impact on the behavior and morals of people and guides them towards performing righteous deeds and following divine commands. Reckoning: One of the important topics in the Holy Quran is the accounting of people's deeds on the Day of Judgment; For example, in Surah Zilzal it is stated: "فَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ وَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ". Then whoever does an atom's weight of good will see it, and whoever does an atom's weight of evil will see it. [2] Attention to the precise accounting of deeds on the Day of Judgment motivates people to always pay more attention to their actions and behavior and strive to create a brighter and better future for themselves in the hereafter by performing good deeds and avoiding sins; This belief that all our actions are recorded and will be calculated on the Day of Judgment leads us towards a more responsible and ethical life. Reward and Punishment: The Holy Quran describes Heaven and Hell, and explains the reward of the righteous and the punishment of the evildoers; for example, in the blessed Surah Baqarah it is stated: "وَبَشِّرِ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ أَنَّ لَهُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ كُلَّمَا رُزِقُوا مِنْهَا مِنْ ثَمَرَةٍ رِزْقًا قَالُوا هَذَا الَّذِي رُزِقْنَا مِنْ قَبْلُ وَأُتُوا بِهِ مُتَشَابِهًا وَلَهُمْ فِيهَا أَزْوَاجٌ مُطَهَّرَةٌ وَهُمْ فِيهَا خَالِدُونَ". And give good tidings to those who believe and do righteous deeds, that they shall have gardens beneath which rivers flow; every time they are provided with a fruit therefrom, they will say: This is what we were provided with before, and they shall be provided with similar things; and they shall have therein pure spouses, and they shall abide therein forever. [3] These descriptions show that on the Day of Judgment, each person will receive a reward or punishment based on their actions; belief in reward and punishment plays an essential role in guiding people towards doing good deeds and avoiding sins and provides a strong motivation for adherence to divine and ethical commands. Intercession: The Holy Quran refers to the intercession of the prophets and imams on the Day of Judgment; for example, in the blessed Surah Anbiya it is stated: "يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلَا يَشْفَعُونَ إِلَّا لِمَنِ ارْتَضَى وَهُمْ مِنْ خَشْيَتِهِ مُشْفِقُونَ". He knows what is before them and what is behind them, and they shall not intercede except for whom He is pleased with, and they are fearful of His Majesty.[4] In fact, intercession is one of the manifestations of God's mercy on the Day of Judgment, which provides another opportunity for sinful servants to be saved; this motivates believers in the hereafter to strive to benefit from the intercession of the prophets and imams and to take steps towards self-improvement; intercession not only means forgiveness of sins but also indicates the greatness and mercy of God on the Day of Judgment. Divine Justice: One of the most important topics related to the Day of Judgment in the Quran is divine justice; God will act justly on the Day of Judgment; for example, in another part of the blessed Surah Anbiya, it is stated: "وَنَضَعُ الْمَوَازِينَ الْقِسْطَ لِيَوْمِ الْقِيَامَةِ فَلَا تُظْلَمُ نَفْسٌ شَيْئًا وَإِنْ كَانَ مِثْقَالَ حَبَّةٍ مِنْ خَرْدَلٍ أَتَيْنَا بِهَا وَكَفَى بِنَا حَاسِبِينَ". And We will set up the scales of justice on the Day of Resurrection, so no soul will be wronged in anything, even if it is the weight of a mustard seed; We are sufficient as reckoners. [5] Divine justice on the Day of Judgment means that no one can escape the reckoning of their deeds, and everyone will be justly punished or rewarded based on their actions; this emphasis on divine justice assures believers that ultimately everyone will receive their due, and there will be no injustice in the Day of Judgment; this belief in divine justice guides people towards doing good deeds and avoiding evil, and encourages them to be responsible and committed to divine commandments. Life After Death: Numerous verses refer to life after death and the experiences thereafter; for example, in the blessed Surah Mu'minun it is stated: "لَعَلِّي أَعْمَلُ صَالِحًا فِيمَا تَرَكْتُ كَلَّا إِنَّهَا كَلِمَةٌ هُوَ قَائِلُهَا وَمِنْ وَرَائِهِمْ بَرْزَخٌ إِلَى يَوْمِ يُبْعَثُونَ". Perhaps I may do righteous deeds for what I have left behind. (It will be said to him,) Never! That is a word that he himself will utter. And behind them is a barrier until the day they are resurrected. [6] The emphasis on life after death clearly shows that people's actions in this world have a significant impact on their hereafter; this belief in life after death encourages people to open a path to a better destiny in the other world by doing good deeds and avoiding sins in their worldly life and to always remember that their life will continue in another world. Stages of the Day of Judgment: The Holy Quran describes the different stages of the Day of Judgment; for example, in Surah Ta-Ha, it is stated: "وَيَسْأَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنسِفُهَا رَبِّي نَسْفًا فَيَذَرُهَا قَاعًا صَفْصَفًا لَا تَرَى فِيهَا عِوَجًا وَلَا أَمْتًا". And they will ask you about the mountains, so say, My Lord will level them to dust, and He will leave it as a smooth plain, you will see no unevenness or mound in it. [7] These descriptions show God's power and greatness in changing the world and establishing the Day of Judgment; the different stages of the Day of Judgment show that the world will return to its initial state and all-natural and geographical structures will undergo great changes; this belief in the occurrence of such transformations emphasizes the certainty and seriousness of the Day of Judgment and reminds people of the great day when everything will change under God's will and command. Signs of the Day of Judgment: The Quran refers to the signs and portents of the Day of Judgment; for example, in Surah Al-Zalzalah, it is stated: "إِذَا زُلْزِلَتِ الْأَرْضُ زِلْزَالَهَا وَأَخْرَجَتِ الْأَرْضُ أَثْقَالَهَا". When the earth is shaken with its greatest shaking, and the earth brings forth its burdens. [8] These kinds of earthquakes and great natural changes indicate the great and fundamental changes that will occur on the Day of Judgment; these signs remind us that the Day of Judgment is a certain and serious day and that people should prepare for it. Divine Proofs: God has pointed to signs and proofs of the existence of resurrection in the Quran; for example, in Surah Ar-Rum, it is stated: "يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَيُخْرِجُ الْمَيِّتَ مِنَ الْحَيِّ وَيُحْيِي الْأَرْضَ بَعْدَ مَوْتِهَا وَكَذَلِكَ تُخْرَجُونَ". He brings forth the living from the dead and brings forth the dead from the living, and He revives the earth after its death, and so will you be brought forth. [9] These proofs remind us that just as God can create life from death and death from life, He is also capable of resurrecting humans after death. The revival of the earth after its dryness and lifelessness is presented as an example of divine power in restoring life, demonstrating God's ability to bring humans back to life after death. Heavenly Blessings: The Quran describes the blessings of Paradise and the happiness of its inhabitants. For instance, in Surah Ar-Rahman, it is said: "وَلِمَنْ خَافَ مَقَامَ رَبِّهِ جَنَّتَانِ فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ ذَوَاتَا أَفْنَانٍ". And for those who fear the standing (before the might and majesty) of their Lord, there will be two gardens of Paradise. (O jinn and mankind) which of the favors of your Lord will you deny? In those two gardens are various kinds of fruits and blessings. [10] By describing these blessings, the Quran aims to guide humans toward a lofty and sublime goal, reminding them of God and His greatness so that they may heed Him and shape their lives according to divine commandments. Conclusion: The Holy Quran, through its diverse and numerous discussions related to the Hereafter, clearly illustrates the importance and role of this fundamental belief. Emphasizing resurrection, the reckoning of deeds, reward and punishment, intercession, divine justice, and the descriptions of Paradise and Hell all highlight the special place of the Hereafter in Islamic teachings. These verses remind us that our actions and behavior in this world profoundly impact our fate in the afterlife. It is this belief in the Hereafter that creates a strong motivation for doing good and avoiding evil in our lives. [1] . Ya Sin: 78-79. [2] . Az-Zalzalah: 7-8. [3] . Al-Baqarah: 25. [4] . Al-Anbiya: 28. [5] . Al-Anbiya: 47. [6] . Al-Mu’minun: 100. [7] . Ta-Ha: 105-107. [8] . Az-Zalzalah: 1-2. [9] . Ar-Rum: 19. [10] . Ar-Rahman: 46-48

What are the different religions' views on Ma'ad, and what similarities and differences exist in this regard? Belief in the Day of Judgment, or life after death, is one of the fundamental principles of many divine religions; this belief includes the belief in the return of humans after death to life again and the audit of their actions in the hereafter. here are some examples of these common beliefs in different religions: Zoroastrians: Zoroastrians believe that after death, the human soul spends three days around the body taking care of its past life; after this time, the body is guided towards judgment; in this process, good thoughts, words, and deeds are weighed against bad thoughts, words, and deeds; another belief of Zoroastrians is the belief in the Chinvat Bridge; in this way, if a person is righteous, he will safely cross the bridge and enter heaven;[1] These beliefs of Zoroastrians show their deep belief in the Day of Judgment, divine justice, and accurate accounting in the hereafter. Judaism: In the Old Testament, one of the holy books of Judaism, it is written: "Many of those who sleep* in the dust of the earth shall awake; Some to everlasting life, others to reproach and everlasting disgrace."[2] The Talmud frequently speaks of the Day of Judgment; also, the Old Testament contains information about the prophets' promise of the Day of Judgment; prophets such as Isaiah, Jeremiah, Ezekiel, and Hosea warned the children of Israel with their eloquent statements and warned them of the consequences of their evil and wicked deeds; these prophets reminded the children of Israel that if they continued their wrongdoings, they would face humiliating captivity. [3] In the Old Testament, one of the holy books of Judaism, it is written: " But your dead shall live, their corpses shall rise!" [4] This statement shows the belief in the resurrection of the dead among Jews. Christianity: From the content of the Christian Bible regarding resurrection, it is clear that Christians also believe in the afterlife; they believe that after death, humans are judged in the hereafter and, based on their actions, they will find their way to heaven or hell; the Christian Bible clearly refers to this issue. [5] In the New Testament, one of the Christian holy books, it is written: " and will come out, those who have done good deeds to the resurrection of life, but those who have done wicked deeds to the resurrection of condemnation";[6] this statement in the Christian book shows belief in the afterlife. Buddha: Buddhism's beliefs have been mentioned in this way: when a person dies, our mind, all the inclinations and abilities that it acquired during life, is re-established at the point of conception. When the fetus grows and matures, rebirth takes place, and a new individual is formed with the mental characteristics of the previous individual.[7] In their holy book, it is written: Samsara (meaning wandering), which refers to the ocean of life and death, meaning endless rebirths from which the follower cannot escape except by recognizing the true path that leads to Nirvana. [8] Hindu: In Hinduism, belief in reincarnation is similar to that of Buddhism and is considered an original and well-established faith. In their holy book, it is written: Just as a person sheds worn-out clothes and puts on new ones, the soul casts off worn-out bodies and takes on new ones. [9] In explaining reincarnation, they state that a person at the moment of death has three descriptions: either the person, by overcoming the description (Sat), dominates the description, in which case they understand God; or the person, by overcoming the description (Raj), dominates the description, in which case they appear in the bodies of people who are greedy for results; or the person at the time of death has the description (Tam) dominating them, so they appear in the form of insects and lowly animals like snakes and find new offspring. [10] Islam: In the Holy Quran, it is written: "Every soul shall taste death, and you will be returned to Us." [11] This statement indicates a deep Islamic belief in the Ma'ad and the return to God after death; based on this divine statement, death is only a transition, not annihilation; this is evidence that the Ma'ad is a proven matter in divine speech. Regarding Allah's court on Judgment Day, the Quran says: "By your Lord, We will surely call them to account for what they used to do." [12] These verses demonstrate divine justice and the necessity of accountability for actions on the Day of Judgment; therefore, according to the Islamic perspective, humans will be held accountable on the Day of Judgment; this belief highlights the necessity of accountability for actions and the importance of divine justice in Islam. In Islam, resurrection is physical; in the divine word, it is said: "He presented an example to us and forgot his own creation, and said: 'Who will give life to these bones when they are decayed?' Say: 'He who created them the first time will give them life, and He is Knowing of every creation.'"[13] This statement demonstrates the belief in the physical resurrection of the dead on the Day of Judgment in Islam; this verse answers the doubts of those who considered the resurrection of decaying and scattered bodies unlikely; because the doubt was about the resurrection of bodies, Allah gave them a clear answer. Therefore, this verse refers to a physical resurrection, because Allah will revive the bones, even if they are decayed and disintegrated, and this statement clearly shows the belief in the physical resurrection of the dead on Judgment Day. Differences: Life after death and resurrection are fundamental concepts that have been expressed in various religions with different interpretations; these differences in understanding and teachings sometimes lead to fundamental differences in the beliefs of the followers of these religions; in the following, we will discuss some of these differences and viewpoints to arrive at a more comprehensive picture of the diversity of beliefs in this area. Zoroastrians: In the Zoroastrian view, heaven and hell are not eternal; rather, the purpose of punishments seems to be the reform of individuals. Therefore, it is unlikely that hell is eternal because if hell were eternal, the reform of individuals would not make sense; [14] this Zoroastrian view is incompatible with the Islamic view, which considers heaven and hell to be eternal; in Islam, it is believed that heaven and hell are everlasting and unending. [15] Judaism: In Judaism, there are different views on the afterlife; Saʿadia ben Yosef Gaon, a Jewish scholar in the 9th century CE, believed that the belief in the resurrection is accepted by all Jews; however, some Jews believe that life after death and resurrection is only for the righteous, and the wicked will never rise from their graves and will be eternally dead; Moses Maimonides is among the Jewish thinkers who believe in this view. [16] In Islam, it is believed that every individual, whether righteous or sinful, will appear before the divine court of justice on the Day of Judgment. [17] Christianity: Regarding the Ma'ad, it should be noted that from the Christian perspective, Jesus is the separator and judge among people, who determines who will go to heaven and who will go to hell; [18] while among Muslims, this judgment is the responsibility of Allah, and it is He who judges His servants; [19] this belief shows the deep belief of Muslims in divine justice and judgment. Buddhism and Hinduism: In Buddhism and Hinduism, there is no belief in the Ma'ad, and they believe in reincarnation. Reincarnation is defined as the transfer of the soul from one body to another after death, meaning that heaven and hell are within these human bodies.[20] Conclusion Based on the information provided, it is understood that the divine religions share commonalities regarding the afterlife, however, there are differences in the details and interpretation of this belief; and most of them believe in the return of humans after death and the accounting of their actions on the Day of Judgment; Zoroastrians believe that heaven and hell are not eternal; some Jews believe that sinners will not attain eternal life; Christians believe in the final judgment by Jesus Christ, and Muslims believe in divine justice and the eternity of heaven and hell; in addition, non-divine religions such as Hinduism and Buddhism do not believe in the other world and the Ma'ad, and believe that the soul is transferred from one body to another. [1] . Ayyin-e Zardosht va Parsian (Zoroastrianism and the Persians): Jan Russell, Hinells, p. 68. [2] . Holy Bible, Old Testament, Book of Daniel, Chapter: 12, Verse: 2. [3] . Adyan-e Tohidi (Monotheistic Religions): Javad Baghbani, p. 51. [4] . Holy Book, Old Testament, Isaiah Chapter: 26 Verse: 19. [5] . Holy Bible, New Testament, Matthew Chapter 25, Verses 31-46. [6] . Holy Bible, New Testament, John chapter 5, verse 29. [7] . Amuzehaye Buda (Teachings of the Buda): translated to Persian by Arash Jabraiel, p. 24. [8] . Red Pine (trans.) (2004). The Heart Sutra: The Womb of Buddhas. Counterpoint. [9] . Bhagavad Gita: Chapter 2, In Verse 22. [10] . Ibid.: Chapter 14, In Verse 14.14-15. [11] . Ankabut: 57. «كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ ثُمَّ إِلَيْنَا تُرْجَعُونَ» [12] . Hijr: 92-93. «فَوَرَبِّكَ لَنَسْأَلَنَّهُمْ أَجْمَعِينَ* عَمَّا كَانُوا يَعْمَلُونَ» [13] . Yasin: 78-79. «وَضَرَبَ لَنَا مَثَلًا وَنَسِيَ خَلْقَهُ قَالَ مَنْ يُحْيِي الْعِظَامَ وَهِيَ رَمِيمٌ* قُلْ يُحْيِيهَا الَّذِي أَنْشَأَهَا أَوَّلَ مَرَّةٍ وَهُوَ بِكُلِّ خَلْقٍ عَلِيمٌ» [14] . Ayyin-e Zardosht va Parsian (Zoroastrianism and the Persians): Jan Russell, Hinells, p. 68. [15] . Baqarah: 39. «وَالَّذِينَ كَفَرُوا وَكَذَّبُوا بِآيَاتِنَا أُولَٰئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ» / Ra’d: 35. «مَثَلُ الْجَنَّةِ الَّتِي وُعِدَ الْمُتَّقُونَ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ أُكُلُهَا دَائِمٌ وَظِلُّهَا ۚ تِلْكَ عُقْبَى الَّذِينَ اتَّقَوْا وَعُقْبَى الْكَافِرِينَ النَّارُ» [16] . Rastakhiz dar Ahd-e Jadid va Ahd-e Atiq (Ma'ad in New and Old Testaments😞 Forough, Rahimpoor, p. 7. [17] . Yunus: 26-27. «لِلَّذِينَ أَحْسَنُوا الْحُسْنَىٰ وَزِيَادَةٌ وَلَا يَرْهَقُ وُجُوهَهُمْ قَتَرٌ وَلَا ذِلَّةٌ ۚ أُولَٰئِكَ أَصْحَابُ الْجَنَّةِ هُمْ فِيهَا خَالِدُونَ* وَالَّذِينَ كَسَبُوا السَّيِّئَاتِ جَزَاءُ سَيِّئَةٍ بِمِثْلِهَا وَتَرْهَقُهُمْ ذِلَّةٌ مَا لَهُمْ مِنَ اللَّهِ مِنْ عَاصِمٍ كَأَنَّمَا أُغْشِيَتْ وُجُوهُهُمْ قِطَعًا مِنَ اللَّيْلِ مُظْلِمًا ۚ أُولَٰئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ» [18] . The Holy Bible, New Testament, Matthew, Chapter 25, Verses 31-32. [19] . Hajj: 69. «اللَّهُ يَحْكُمُ بَيْنَكُمْ يَوْمَ الْقِيَامَةِ فِيمَا كُنْتُمْ فِيهِ تَخْتَلِفُونَ» [20] . Tanasokh (Reincarnation): Fatima, Minaei, Majalleh Naghd va Nazar, 1385 H, No. 43-44, p. 1.

What is the philosophy of belief in the resurrection (Ma'ad) and its effects on humanity? Belief in the Ma'ad, as one of the fundamental principles of Islam, has a profound impact on the individual and social life of humans. This belief in returning to the world after death leads people to reform their behavior and actions and provides a strong incentive to adhere to moral and religious values. The positive effects of faith in the Ma'ad on individual and social life are such that it not only deters individuals from disobeying Allah but also guides society toward justice and fairness. Therefore, without a doubt, someone who believes in such a world is very precise and strict in self-improvement and performing various actions, just as someone who is aware of the properties of healing medicines and deadly poisons is interested in healing medicines and is very afraid of deadly poisons. Such a person is under constant and precise self-care and is automatically controlled against crimes, vices, and corruption.[1] Faith in this clear truth brings a person to the point of saying: If all seven climes of the world and everything under the heavens were given to me to commit the slightest disobedience to Allah, even to the extent of taking the skin of a barleycorn from an ant, I would never accept it, and this world is lower and more insignificant to me than a leaf that a locust eats. [2] The late Dastghayb said about the effect of belief in the Ma'ad on human life: Someone who does not believe in the hereafter has no fear of encroaching on the lives, property, and honor of people, especially if they are involved with them in material interests; therefore, he will not hesitate to encroach on their rights as much as he can. [3] In another statement about the role of the Ma'ad in human life, it should be said that someone who believes in the resurrection plans and manages their life in a way that is beneficial for their afterlife; such a person does not become discouraged by the hardships and problems of life and does not stop striving for eternal happiness; in the social sphere, this belief causes people to respect each other's rights and help the needy with kindness and self-sacrifice. In such a society, the need for coercion and pressure is reduced. [4] Furthermore, it should be said that the worship of most servants is either to avoid the fire of hell or to achieve the eternal blessings of paradise; if there were no belief in the Ma'ad and life after death, the good tidings and warnings of the prophets would lose their original and true meaning, and the worship of Allah would be limited only to a few special divine saints. [5] Belief in the hereafter creates a kind of hope and dynamism in human life because man seeks to achieve perfection in his life so that he does not face any problem in the hereafter; it should be said that the world is connected to the hereafter, and if someone does not seek perfection in this world, he will not be rewarded with perfection in the hereafter and will face regret; [6] and since the individual has not been able to compensate for his shortcomings, he will face eternal problem and loss in the hereafter; for this reason, the Prophet (SAW) said: the world is the farm of the hereafter. [7] In other words, belief in the hereafter has many effects, such as: Spiritual and psychological peace; the believer, since he does not consider death to be the end and termination of life, has peace of mind and is always optimistic about the universe and does not worry about the future. [8] Giving meaning to life; one of the effects of belief in the hereafter in shaping human life is that if there is no life after death, the life of this world will be meaningless and futile. Controlling instincts; one of the important factors that can free the intellect from the captivity of carnal desires and, as a result, enable man to lead and control his instincts, is the remembrance of the hereafter, which prevents man from following whims and desires and controls the unruly instincts of man. Sense of responsibility; one of the blessed effects of belief in the Ma'ad is the awakening of a sense of responsibility in the depth of human beings. Immunity from sin; belief in the hereafter can be a strong deterrent against sin and a motivating factor for doing good deeds. Creating sincerity; one of the sweetest fruits of the Ma'ad is removing polytheism and hypocrisy from intentions. A believer considers only Allah's pleasure in his life and activities and is free from other attachments. A believer in the Ma'ad believes that attachment to the world keeps a man busy and prevents him from his main purpose. Therefore, a believer does not pay attention to anyone other than Allah in his actions and behavior, and the important point is that performing good deeds and having sincerity is the fruit of constant attention to the Ma'ad. Enduring hardships and difficulties is another educational effect of belief in the Ma'ad in the realm of individual life. Self-purification and self-building; another very important effect of belief in the Ma'ad is self-purification and self-building. [9] Conclusion Ultimately, belief in the Ma'ad not only helps in individual reform, but also lays the foundation for justice and fairness in society; this belief guides a person towards performing good deeds and abstaining from sins and strengthens ethics and spirituality in society; Faith in the Ma'ad encourages people to respect each other's rights and to be kind to the needy, and as a result, creates a just and sublime society; therefore, the Ma'ad, as one of the fundamental principles of religion, plays an unparalleled role in shaping the behaviors and beliefs of human beings. [1] . Ma’ad va Jahan Pas az Marg (Resurrection and the world after death): Nasser, Makarem Shirazi, vol. 1, p. 59. [2] . Nahjul-Balagha: Sayyid Razi, Sermon 224. [3] . Saraye Digar: Abd al-Hussein, Dastghaib, vol. 1, p. 5. [4] . Amuzesh-e Aqa’id (Teaching Beliefs): Mohammad Taqi, Misbah Yazdi, vol. 1, p. 339. [5] . Kholaseh-ye Dorus-e Aqa’id (Summary of Beliefs Lessons😞 Mohammad Biyabani Oskui, p. 46. [6] . Ma’ad: Morteza Motahari, vol. 1, p. 16. [7] . Awali al-Laali: Ibn Abi Jamhur, vol. 1, p. 267. [8] . Ma’ad va Asar-e E’teqad be An (Resurrection and the effects of belief in it): Hojjatollah Ardeshiri Lordajani, Omid Fallahi, First Edition, Qom: Zaer, p. 336. [9] . Asar-e E’teqad be Ma’ad dar Zendegi-ye Fardi az Didgah-e Ayat va Revayat (The effects of belief in resurrection in an individual’s life from the perspective of verses and narrations): Maryam Farahzad, Deputy for Research, Al-Zahra Institute of Higher Education (S), Gorgan

What is the Resurrection (Ma’ad) and what is the necessity of its existence? The Resurrection, as one of the important and fundamental concepts in Islamic beliefs, has not only been emphasized in the Quran and hadiths, but scholars have also discussed it in detail; The Resurrection refers to the eternal life of man after death and gives meaning to the court of divine justice in which human actions and behavior are measured; now we will examine it further: Ma’ad (the Resurrection) literally means return.[1] In another definition, Ma’ad is a noun that means return and points out that this word can be used as a place name or a time name. [2] The term refers to a return to a world beyond the natural world. [3] In another definition, it is stated that the presence and existence of bodies for the second time and the return after death is called Ma’ad. [4] In this way, Ma’ad refers to a world beyond this material world, where the court of divine justice is established, and belief in Ma’ad means belief in the divine court; [5] the late Misbah, in explaining the meaning of Ma’ad, stated that the belief in the resurrection of a person who has passed away in the hereafter means belief in the eternal life of man. [6] The existence of the Resurrection (Ma’ad) is proof that creation is not in vain; Allah says: "Did you think that We created you without purpose and that you would not return to Us?" [7] Based on this verse, the proof that creation is not in vain is the existence of the resurrection and return to Allah. Another reason for the necessity of the resurrection is divine justice; given that some of Allah's servants are obedient and some are disobedient, Allah's behavior towards them can be imagined in several ways: either He rewards both groups, or He punishes both, or He leaves both. Since all three of these cases are contrary to divine justice, the only remaining way is for Allah to punish the disobedient servants and reward the obedient servants. Therefore, there must be another world in which Allah, in His justice, rewards and punishes His servants. [8] The late Bahrani says in this regard: We observe that both obedient and disobedient individuals die without receiving the reward and punishment they deserve; therefore, if they do not return to the Day of Judgment to receive reward and punishment, this means completely ignoring the concept of reward and punishment. [9] This rational reason is expressed in the divine word as follows; “Shall We treat those who believe and do righteous deeds as those who cause mischief on earth, or the righteous as those who do evil?” [10] Another important reason for the necessity of the Resurrection is that the Resurrection is the manifestation of the fulfillment of the promises of Allah Almighty. Allah has promised rewards to obedient servants in many verses, and undoubtedly keeping a promise is good, and breaking a promise is undesirable. Therefore, keeping a promise requires that the Resurrection will occur. [11] Sheikh Al-Tusi says in this regard: The necessity of fidelity to the promise, as well as wisdom, require that the Resurrection be necessary. [12] This rational reason is expressed in the divine word as follows: “Our Lord! You will surely gather all mankind on a Day about which there is no doubt; surely Allah does not break His promise.” [13] Conclusion Finally, the concept of Resurrection (Ma’ad) as a return to a world beyond the natural world is not only important religiously and religiously, but also rationally and philosophically; The Resurrection is the manifestation of divine justice and the fulfillment of Allah's promises to His servants; This belief in return and eternal life gives people hope and motivation to take the right path in the world and to engage in good deeds, because they know that Allah's reward and punishment await them; Therefore, resurrection not only has a profound impact on individual life, but also helps to establish justice and morality in society. [1] . Lisan al-Arab: Ibn Manzur, Vol. 3, p. 317. [2] . Minhāj al-Rashād fī Ma‘rifat al-Ma‘ād: Muḥammad Na‘īm, al-Ṭālaqānī, Vol. 1, p. 63. [3] . Taqrīrāt Falsafah Imām Khomeinī: Rūḥ Allāh, Khomeinī, Vol. 3, p. 589. [4] . Al-Ma‘ād Yawm al-Qiyāmah: ‘Alī Mūsā, al-Ka‘bī,Vol. 1, p. 10. [5] . Al-Ma‘ād wa ‘Ālam al-Ākhirah: Nāṣir, Makāram Shīrāzī, Vol. 1, p. 6. [6] . Āmūzish ‘Aqā’id: Muḥammad Taqī, Miṣbāḥ Yazdī, Vol. 1, p. 363. [7] . Al-Mu’minūn: 115. «أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَاكُمْ عَبَثًا وَأَنَّكُمْ إِلَيْنَا لَا تُرْجَعُونَ» [8] . Muḥāḍarāt fī al-Ilāhiyyāt: Shaykh Ja‘far, Subḥānī, Vol. 1, p. 399. [9] . Qawā‘id al-Marām fī ‘Ilm al-Kalām: Ibn Maytham, al-Baḥrānī, Vol. 1, p. 146. [10] . Saad: 28. «أَمْ نَجْعَلُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحاتِ كَالْمُفْسِدِينَ فِى الأَرْضِ* أَمْ نَجْعَلُ الْمُتَّقِينَ كَالْفُجَّارِ» [11] . Muḥāḍarāt fī al-Ilāhiyyāt: Shaykh Ja‘far, Subḥānī,Vol. 1, p. 400. [12] . Kashf al-Murād fī Sharḥ Tajrīd al-I‘tiqād: Abū Manṣūr Jamāl al-Dīn Ḥasan ibn Yūsuf ibn Muṭahhar, ‘Allāmah Ḥillī,Vol. 1, p. 405. [13] . Āl ‘Imrān: 9. «رَبَّنا إِنَّكَ جامِعُ النَّاسِ لِيَوْمٍ لا رَيْبَ فِيهِ إِنَّ اللَّهَ لا يُخْلِفُ الْمِيعادَ»

Is believing in the Ahl al-Bayt's (AS) knowledge of the unseen considered ghulu? Given that the Ahl al-Bayt (AS) have described as exaggerators those who attribute things to them that they have not stated,[1] one of the challenging issues concerning the virtues of the Ahl al-Bayt (AS) is the affirmation of the knowledge of the unseen for them (AS). Initially, it should be stated that ghulu means excess and going beyond the limit, [2] and knowledge of the unseen (ilm al-ghaib) in the literal sense means knowing hidden things, [3] and in technical terms, it refers to awareness of hidden matters and things that are not perceivable by the senses. [4] Knowledge of the unseen is divided into two types based on who possesses it: Inherent and independent knowledge of the unseen: This refers to a type of awareness of the unseen that is not acquired from anyone else. This type of knowledge of the unseen is unlimited and is exclusive to Allah, and no one else shares this knowledge with Him. [5] Numerous Quranic verses mention this type of knowledge of the unseen: “Say: None in the heavens and earth knows the unseen except Allah, and they perceive not when they shall be raised.” [6] In another verse, it is stated from the Prophet (s): “And if I knew the unseen, I should have acquired much good, and no evil should have touched me. I am only a warner and a bringer of glad tidings to a people who believe.” [7] Shia scholars have also considered this type of knowledge exclusive to Allah, stating that some exaggerators (ghulat) and those who delegate authority (mufawwida) have attributed this type of knowledge of the unseen to the Infallible Imams (AS). [8] Acquired or dependent knowledge of the unseen: This is a type of awareness of the unseen that Allah has granted to some of His servants. [9] All Imami scholars believe that the awareness of the divine prophets and the Infallible Imams (AS) of the unseen is of this type, which is by Allah's permission and teaching, and they acquire this type of knowledge of the unseen from Allah in a limited manner. Some Quranic verses point to this type: “[He is] the Knower of the unseen, and He reveals to none His unseen, except to a messenger [whom] He has chosen…”[10] And based on the verse "I will inform you of what you eat and what you store in your houses",[11] the ability to inform people of their hidden secrets by Jesus and his awareness of the unseen secrets was one of the miracles and signs of his truthfulness for his people. The knowledge of the unseen in narrations In the narrations issued by the Ahl al-Bayt (AS), these two types of knowledge of the unseen are also mentioned: One is the knowledge that only God knows, and the other is the knowledge that God taught to the angels and then to the Prophet (SAW) and his Ahl al-Bayt (AS). Asbagh ibn Nobata narrated that he said: I heard Amir al-Mu'minin (AS) say: "Allah has two kinds of knowledge; a knowledge that He has kept to Himself and has not made any of His prophets or any of His angels aware of it. And that is what Allah Almighty has said: ''Indeed, the knowledge of the Hour is only with Allah; He sends down the rain, and He knows what is in the wombs, and no one knows what he will earn tomorrow, and no one knows in what land he will die,''[12] and another knowledge that He has made His angels aware of, so whatever His angels have become aware of, Muhammad and his household have also become aware of, and whatever Muhammad and his household have become aware of, great and small among us have become aware of until the Day of Resurrection." [13] In another narration; Abi Basir, from Imam Sadiq (AS), narrated that he said: "God has two kinds of knowledge; a knowledge that no one knows except Him, and a knowledge that He has taught to His angels and Messengers. So whatever He has taught to His angels and Messengers, we (Ahl al-Bayt) know it." [14] Or when Amir al-Mu'minin informed about future events, one of Imam's companions said: O Amir al-Mu'minin, you have been given the knowledge of the unseen. The Imam smiled and said to that man, who was from the tribe of Kalb: O brother Kalbi, this is not the knowledge of the unseen, it is a knowledge that I have learned from the Prophet. The knowledge of the unseen is the knowledge of the Resurrection and of the matters that Allah Almighty has enumerated in His Book: "Allah is the one with the knowledge of the Resurrection, and He is the one who sends down the rain, and He knows what is in the wombs, and no one knows what he will earn tomorrow, and no one knows in what land he will die...". [15] Allah Almighty knows what is in the wombs: boy or girl, ugly or beautiful, generous or miserly, happy or unhappy, one who is fuel for Hell, or a companion of the Prophets in Paradise. This is the knowledge of the unseen, which none knows but Allah, and other than this is knowledge that Allah taught to His Prophet (SAW), who then taught it to me, and asked God for it to reside in my chest, and for my ribcage to contain it. [16] These narrations show that the Prophet's household (AS) had access to vast knowledge and are in the hierarchy of divine knowledge after Allah Almighty. This knowledge is in the possession of the Prophet's household (AS) until the Day of Judgment. Given the definition of the knowledge of the unseen (which is knowledge of hidden matters), it can be stated that the Ahl al-Bayt also knew the unseen; however, their knowledge was given by Allah, and it is a derived knowledge, dependent on God. It should be noted that the issue of the knowledge of the unseen concerning Prophets and saints is also widely discussed in Islamic narrations, and all Islamic sects have cited numerous examples of the knowledge of the unseen concerning the Prophet Muhammad (SAW) or their Imams and leaders. [17] Conclusion: Given that the knowledge of the unseen is of two kinds: an inherent and independent knowledge that is unique to Allah Almighty, and a derived and dependent knowledge that Allah has given to some of His saints. The knowledge of unseen matters for the Prophet (SAW) and his household (AS) is established with Allah's permission, and they do not have inherent knowledge and power, but whatever they have is from Allah. The verses and narrations that deny them the knowledge of the unseen also refer to the denial of inherent and independent knowledge of the unseen. Therefore, if the knowledge of the unseen of the Prophet's household means knowing hidden matters, this is established for the Prophet's household and is not ghulu (exaggeration). However, if the knowledge of the unseen means inherent and independent knowledge, which is specific to Allah Almighty, such an attribution is considered ghulu. [1] . Usul al-Kafi: Al-Kulayni, Muhammad ibn Ya’qub, vol. 2, p. 75. [2] . Kitab al-'Ayn: Al-Farahidi, Khalil ibn Ahmad, vol. 4, p. 446. [3] . Al-Mufradat fi Gharib al-Quran: Al-Raghib al-Isfahani, Abu al-Qasim al-Husayn ibn Muhammad, p. 616. [4] . Al-Ghadir: Allamah Amini, vol. 5, p. 52. [5] . Awa’il al-Maqalat fi al-Madhahib wa al-Mukhtarat: Sheikh al-Mufid, p. 67. / Jidal Ahsan; Naqd wa Barrasi Shubuhat Wahabiyan: Ja’far Subhani, p. 98. [6] . An-Naml: 65. «قُلْ لا یَعْلَمُ مَنْ فِی السَّماواتِ وَ الْأَرْضِ الْغَیْبَ إِلاَّ اللَّهُ وَ ما یَشْعُرُونَ أَیَّانَ یُبْعَثُونَ» [7] . Al-A’raf: 188. «وَ لَوْ کُنْتُ أَعْلَمُ الْغَیْبَ لَاسْتَکْثَرْتُ مِنَ الْخَیْرِ وَ ما مَسَّنِیَ السُّوءُ إِنْ أَنَا إِلاَّ نَذِیرٌ وَ بَشِیرٌ لِقَوْمٍ یُؤْمِنُونَ» [8] . Awa’il al-Maqalat fi al-Madhahib wa al-Mukhtarat: Sheikh al-Mufid, p. 67. [9] . Jidal Ahsan; Naqd wa Barrasi Shubuhat Wahabiyan: Ja’far Subhani, p. 100. / Awa’il al-Maqalat fi al-Madhahib wa al-Mukhtarat: Sheikh al-Mufid, p. 313. [10] . Al- Jinn: 26-27. «عَالِمُ الْغَيْبِ فَلا يُظْهِرُ عَلَى غَيْبِهِ أَحَدًا * إِلاَّ مَنِ ارْتَضَى مِن رَّسُولٍ» [11] . Al-Imran: 49. «وَ أُنَبِّئُکُمْ بِمَا تَأْکُلُونَ وَ مَا تَدَّخِرُونَ فِی بُیُوتِکُمْ» [12] . Al-Luqman: 34. «إِنَّ اللَّهَ عِنْدَهُ عِلْمُ السَّاعَةِ وَيُنَزِّلُ الْغَيْثَ وَيَعْلَمُ مَا فِي الْأَرْحَامِ وَمَا تَدْرِي نَفْسٌ مَاذَا تَكْسِبُ غَدًا وَمَا تَدْرِي نَفْسٌ بِأَيِّ أَرْضٍ تَمُوتُ» [13] . Basa’ir al-Darajat: Al-Saffar, Muhammad ibn al-Hasan, p. 131. [14] . Ibid. [15] . Al-Luqman: 34. «إِنَّ اللَّهَ عِنْدَهُ عِلْمُ السَّاعَةِ وَيُنَزِّلُ الْغَيْثَ وَيَعْلَمُ مَا فِي الْأَرْحَامِ وَمَا تَدْرِي نَفْسٌ مَاذَا تَكْسِبُ غَدًا وَمَا تَدْرِي نَفْسٌ بِأَيِّ أَرْضٍ تَمُوتُ» [16] . Nahj al-Balagha: Sayyid Razi, Sermon: 128. [17] . Payam-e Quran: Nasser Makarem Shirazi, vol. 7, p. 237.

What is the Shiite scholars' view on "ghulu"? Among the discussions related to religious beliefs, especially in Shia Islam, the topic of "ghulu" has always been raised. Ghulu means exaggeration and exceeding moderation regarding the status and rank of the Infallible Imams (AS). However, the important point is that ghulu has two main types: ghulu in essence and ghulu in attributes. Ghulu in essence: Ghulu in essence means that a person or group believes in the prophethood of the Infallible Imams (AS) or the divinity of the Infallible Imams (AS), or incarnation, or transmigration, or Tafwidh (delegation); in other words, it raises the essence of the Infallible Imams (AS) above their level.[1] Ghulu in attributes: "Ghulu in attributes," which can also be described as "ghulu in virtues," refers to incorrectly attributing qualities, virtues, and miracles to the Infallible Imams (AS) they did not possess. Unlike ghulu in essence, which Shiite theologians and jurists unanimously consider to be kufr (disbelief), there is a difference of opinion among them regarding ghulu in attributes, and in fact, this issue has become a relative issue. [2] Many Shiite scholars and researchers have not specifically addressed this distinction. While this distinction has very important implications in jurisprudence, rijāl (knowledge of hadith narrators), and drayah (understanding and interpretation of hadiths). In fact, when we separate these two types of ghulu, we arrive at a more accurate understanding of the Shiite scholars' view on ghulu. Many Shiite scholars, when they speak of "ghulu," mean ghulu in essence, not ghulu in attributes, which are often confused in common conceptions. Great Shia scholars, such as Sheikh Mufid and Allama Hilli, when speaking of Ghulat, mostly referred to ghulu in essence. For example, Sheikh Mufid considers Ghulat to be those who attribute divinity and prophethood to the Imams and ascribe to them virtues beyond their limits. He considers Ghulat to be infidels and misguided and emphasizes that Imam Ali (AS) punished them. [3] Allama Hilli also considers the belief of Ghulat to be invalid, because he believes that God is not a body and cannot incarnate in a body. He also considers the miracles of the Imams to be similar to the miracles of other prophets and considers this as proof of refuting their divinity. [4] The late Sheikh Saduq also said about the Ghulat: Our belief is that the Ghulat and Mufawwida are infidels towards Allah Almighty and are worse than Jews, Christians, Zoroastrians, Qadariyya, and Haruriyya, and all innovators and those who follow their whims, and they have not belittled anything like Allah Almighty. [5] Allama Majlesi says about ghulu: Note that exaggeration regarding the Prophet (saw) and the Imams (as) means either believing in their divinity, or considering them partners with God in worship, creation, and provision. Belief in any of these is a type of atheism, infidelity, and departure from religion. [6] While all Shia theologians and jurists unanimously consider ghulu in essence to be infidelity and consider those who believe in it to be infidels, the issue of ghulu in attributes is much more complex and a subject of disagreement. In reality, the issue of ghulu in attributes has become a relative matter; meaning that each theologian, based on his specific theological viewpoint, believes in a certain degree of attributes and virtues for the Infallibles (AS). Therefore, if a theologian believes that the Infallibles (AS) possess a specific degree of attributes and virtues, he does not consider believing in exceeding that limit permissible and accuses those who believe in it of exaggeration. On the other hand, another theologian who believes in a higher degree of attributes and virtues for the Infallibles (AS) not only does not consider himself an exaggerator but also accuses his counterpart of negligence and deficiency in understanding and knowing the high status of the Ahl al-Bayt (AS) and considers him guilty. These disagreements show that the boundary between respecting and venerating the Ahl al-Bayt (AS) and exaggeration is a relative line and depends on the viewpoint and theological foundations of each individual. In other words, regarding the attributes and virtues of the Ahl al-Bayt (AS), there is no absolute and definitive criterion to definitively determine which belief is ghulu and which is negligence; rather, it is a broad spectrum where each individual, based on their level of understanding and belief, finds their place. As a result, what seems like ghulu to one person may be the truth and knowledge to another, and vice versa. This relativity in understanding the virtues of the Ahl al-Bayt (AS) shows that the issue of exaggeration has transcended a purely theological ruling and become a cognitive and cultural challenge. The disagreement over the permissibility of "the Prophet's (saw) error" was one of the most prominent disagreements between two Shiite intellectual schools, namely the Qum school and the Baghdad school; a clear example of the issue of ghulu in attributes. Shaykh Saduq, a prominent figure of the Qum school, quoting his teacher Abu Ja'far Muhammad ibn Hasan ibn Walid, considered the first sign of exaggeration to be the belief in the negation of error from the Prophet Muhammad (SAW) and the Imams (AS). [7] From his perspective, those who elevate the status of infallibility to the point of not allowing any kind of mistake for the Infallibles (AS) have, in fact, fallen into exaggeration. In contrast, Shaykh Mufid, one of the great figures of the Baghdad school, states that if Shaykh Saduq's quote from his teacher is correct, regarding those who deny error from the Infallibles (AS) being exaggerators, then he himself is at fault, even if he is from the scholars of Qum. [8] Shaykh Mufid goes further and points to some of the beliefs of the people of Qum, accusing them of negligence in religion. He says that he encountered a group of people from Qum who downgraded the Imams (AS) from their true position and believed that the Imams (AS) were unaware of many of the religious laws and gained knowledge of them after deep thought and contemplation. Some of them even believed that the Imams (AS) resorted to opinion and conjecture to obtain the ruling of the Sharia. Shaykh Mufid considers these views to be clear negligence and believes that this group of scholars fell short in recognizing the position and status of the Imams (AS). [9] Ultimately, Sheikh Mufid considers the criterion of ghulu to be the denial of the created attributes (being created) of the Imams (AS) and the attribution of divinity and eternity to them. Instead of focusing on the issue of error or lack thereof, he emphasizes that exaggeration means denying the humanity of the Infallibles (AS) and attributing divine attributes to them. [10] These disagreements show that the understanding and interpretation of the virtues of the Ahl al-Bayt (AS) throughout history has always been a subject of discussion and exchange of views, and each intellectual group, based on its own theological foundations and viewpoints, has arrived at a specific definition of exaggeration and fault. Conclusion: Therefore, the scholars' views on ghulu in essence differ from ghulu in attributes; all Shiite theologians and jurists unanimously consider ghulu in essence to be disbelief and declare those who hold it to be disbelievers, while the issue of ghulu in attributes (exaggeration in expressing their virtues and abilities) is much more complex and a subject of disagreement. In fact, the issue of ghulu in attributes has become a relative matter; meaning that each theologian, according to his specific theological viewpoint, believes in a certain limit of attributes and virtues for the Infallibles (AS). [1] . Jaryan Shenasi Ghulu (1): Safari, Nematollah, p: 7. [2] . Ibid. p: 10. [3] . Tas’hih E’teqadat al-Imamiyya: Sheikh Mofid, vol. 1, p. 131. [4] . Anwar al-Malakut fi Sharh al-Yaqut: Allameh Helli, vol. 1, p. 201. [5] . Al-E’teqadat: Sheikh Saduq, vol. 1, p. 97. [6] . Bihar al-Anwar: Mohammad-Taghi, Allameh Majlesi, vol. 25, p. 346. [7] . Man La Yahduruhu al-Faqih: Sheikh Saduq, vol. 1, p. 360. [8] . Moghayesei Miyan Do Maktab Fekri Shi’a dar Qom va Baghdad dar Qarn-e Chaharom-e Hejri (A comparison between two Shiite schools of thought in Qom and Baghdad in the fourth century AH): Yaqub, Jafari, p. 30. [9] . Tas’hih E’teqadat al-Imamiyya: Sheikh Mofid, vol. 1, p. 135. [10] . Ibid. p: 136

What is the difference between Ghulu regarding the status of the Ahl al-Bayt (AS) and the correct belief in it? To understand the difference between exaggeration (ghulu) and the true belief in the status of Ahl al-Bayt (AS), it’s important to define ghulu. Linguistically, ghulu means to exceed limits or to go beyond moderation.[1] In a more technical sense, Sheikh Mufid described ghulu as exceeding boundaries and exaggerating concerning prophets and imams. [2] Imam Baqir (AS) further clarified this concept by stating that a ghali is someone who claims something about us that we have not asserted about ourselves. [3] It should be noted that the ghulu discussed in jurisprudential and theological texts refers to certain false beliefs held by some individuals, which lead to their classification as disbelievers. These beliefs include considering the Holy Prophet and the Imams (AS) to be God, believing that the Imams can also be prophets, or claiming that love for the Ahl al-Bayt negates the need for worship and the avoidance of sins. Such beliefs are examples of shirk (polytheism) or a denial of a fundamental principle, both of which result in disbelief.[4] In contrast, matters such as the Imams' knowledge of the unseen, the Ahl al-Bayt's wilayah at-takwiniyyah, their pure nature and creation, etc., have been continuously discussed in reliable books of Kalam, and in accordance with the hadith of Imam Ali (AS), who said: “Beware of exaggeration concerning us. Say that we are God’s servants, and say whatever you wish about our virtues,” [5] a limit has been set for it, and they have warned against attributing matters that contradict the principles of religion. These points make it clear that although the status of Ahl al-Bayt (AS) is highly honorable, and no matter what we say or think about them, we will not reach the essence of their being and exalted status, but we should not raise them above the level of servitude, being created, and being dependent on God, and attribute to them qualities that contradict the necessities of religion. [6] Therefore, the difference between ghulu and the correct belief in the status of Ahl al-Bayt (AS) depends on a correct understanding of their position and the extent of belief in their status. Imam Reza (AS) also explained that the meaning of people's servitude to Ahl al-Bayt (AS) is that people must obey us because God has made this obedience obligatory. [7] When Imam Reza (AS) noticed that some people attributed the attributes of God to Imam Ali (AS), he said that the Commander of the Faithful ate, drank, and married like you, therefore, one cannot imagine divine attributes for him. [8] Also, Sudayr narrates that Imam Sadiq (AS) entered the session in an angry state and said that people think we have knowledge of the unseen, while no one but Allah has knowledge of the unseen. Sudir says that I told Imam Sadiq (AS) that we know you have a lot of knowledge, but we do not attribute the knowledge of the unseen to you; the Imam, explaining his knowledge, said: The person who had knowledge of the book with him and brought the throne of Bilqis in the blink of an eye had as much knowledge as a drop in the sea, and now, is someone who has some knowledge of the book wiser, or someone who has all the knowledge of the book? Then the Imam pointed to his chest and said that all the knowledge of the book is with us. [9] Thus, it becomes clear that when the Imam denies knowledge of the unseen, he does not mean the extraordinary knowledge that he himself possesses, but rather refers to a specific knowledge that is unique to God and is referred to as inherent and independent knowledge, but he considers the extraordinary knowledge given to him by Allah to be proven for himself. Considering what has been revealed to us from the Ahl al-Bayt (AS), it can be said that the Ghulat are those who believe in the prophethood of the Ahl al-Bayt, the transmigration of the souls of the Imams, the granting of independence to them, and divine attributes for them, and some even believe in the divinity of the Ahl al-Bayt. [10] Conclusion: Considering all these points, we understand that the Imams (AS) have virtues and characteristics that are unimaginable for humans. These virtues are beyond ordinary humans, but it must be emphasized that these characteristics are different from the attributes of Allah, and divine attributes cannot be attributed to them. Imam Sadiq (AS) also considers the knowledge of the unseen to be exclusive to Allah, but he sets limits for his own knowledge that seems beyond human understanding. Therefore, the Ahl al-Bayt (AS) are superior beings, while they always count as servants of Allah, and this is the correct belief about them. Considering these points, the difference between exaggeration and the correct view lies in the correct understanding of the position of the Ahl al-Bayt (AS) and precisely identifying the essence of exaggeration. [1] . Al-Nihayah fi Gharib al-Hadith wal-Athar: Majd al-Din Ibn al-Athir, vol. 3, p. 382. / Lisan al-Arab: Ibn Manzur, vol. 15, p133. [2] . Tasheeh al-I’tiqad: Sheikh Mufid, p: 131 [3] . Al-Kafi: Muhammad ibn Ya’qub al-Kulayni, vol.2, p.75. [4] . Wilayah Takwini wa Wilayah Tashri’i: Sheikh Lotfollah Safi Golpayegani, p 41. [5] . Al-Khisal: Sheikh al-Saduq, vol. 2, page: 614. And the words of Imam Sadiq (AS): “Make us created servants, and say about us what you wish except for prophethood.” Alkharayij w aljarayih: Al-Rawandi, Qutb al-Din, Vol: 2, P: 735. [6] . Farhang-e Ghadir: Javad Mohaddesi, Publisher: Qom: Ma’ruf, 1387, p: 448. [7] . Al-Kafi: Sheikh al-Kulayni, Muhammad ibn Ya’qub, Vol. 1, p. 187. [8] . Bihar al-Anwar: Muhammad Baqir al-Majlisi, vol. 25, p. 275. [9] . Al-Kafi: Sheikh al-Kulayni, Muhammad ibn Ya’qub, vol. 1, p. 257. [10] . Buhuth fi Sharh al-'Urwa al-Wuthqa: al-Sayyid Muhammad Baqir al-Sadr, vol. 3, p. 306 / Ghulu; Haqiqat wa Aqsam-e An: Seyyed Kamal Heydari, translated by Pajouheshkadeh Hajj va Ziarat, pp. 27-42 / Naqsh-e Ghulu dar Inhiraf-e Aqa’id va Afkar: Muhammad Helli, p. 31 / Ghulu va Tafviz dar Gostareh-ye Ayat va Rivayat-e Ahl al-Bayt (as): Seyyed Alireza Mousavi, p. 12.

What is the view of other Islamic schools of thought on Ghulu? The issue of Ghulu is one of the challenging issues in the Islamic world; the theorists of Islamic schools of thought have mentioned many things regarding Ghulu, each of which is of particular importance; now we will address some of the theories presented on the issue of Ghulu from the perspective of other Islamic schools of thought. The Zaydi view on Ghulu: The Zaydi school, like other branches of Shia, believes that Imam Ali (AS) was appointed as the successor of the Messenger of Allah (SAW), and after him, Imam Hassan and Imam Hussein (AS) were also recognized as the Imam and successor of the Prophet (SAW) by divine text. However, after Imam Hussein (AS), the Zaydis separated the position of guardianship and succession of the Prophet (SAW) from the divine and heavenly aspects and turned it into a worldly position. From the Zaydi point of view, the Imams after Imam Hussein (AS) must be knowledgeable, just, courageous, and managerial personalities, and from the lineage of Lady Fatima (SA), with active presence in the political arena, to command good and forbid evil and to implement divine laws. Among them, Zayd ibn Ali ibn Hussein is known as a prominent figure in this lineage. During a period when the Zaydi ideology was based on the belief in knowledgeable, just, courageous, and capable Imams, a group of Zaydi Ghulat engaged in Ghulu and considered some of the Zaydi Imams as the Mahdi and possessors of long life. They attributed great miracles to these Imams, and some even claimed that the rank of these Imams was higher than that of the Prophet himself;[1] These extremist ideas caused some Zaydi scholars to consider these beliefs incorrect and beyond the truth and to write treatises refuting these beliefs. [2] In the end, it must be said that the Zaydi view on Ghulu is similar to that of the Imamiyyah, and Ghulu is considered an encroachment on right and truth, which is a condemned matter, and throughout history, Zaydi scholars have fought against it; although there may be differences between Zaydis and Imamis in the instances of Ghulu. The Ismaili view on ghulu: Like other Islamic sects, Ismailis define ghulu as exceeding the truth and reality. Among the great figures of the Ismaili faith, is Qadi Nu'man ibn Muhammad, whom Ibn Khallikan described as possessing immense greatness, was known as a highly learned and virtuous individual. He was not only proficient in the Quran and its interpretation but also specialized in jurisprudence and juristic disputes. He also possessed extensive knowledge of linguistics, poetry, and history, acting with wisdom and fairness in all these fields. Qadi Nu'man wrote numerous works about the Ahl al-Bayt and authored a valuable book on their virtues. He also wrote works refuting the beliefs of opponents, including Abu Hanifa, Malik, Shafi'i, and Ibn Sarij.[3] Qadi Nu'man explicitly states that Amir al-Mu'minin Ali (AS) resisted groups that exaggerated about him and presented him as exceeding reality. Some of these individuals believed that Ali (AS) was a prophet and that Gabriel had mistakenly revealed the revelation to the Prophet (SAW). Such beliefs were incorrect and extreme, and Amir al-Mu'minin Ali (AS) always opposed such ideas. [4] According to Ismaili's teachings, any exaggeration and transgression of the truth regarding persons and things is considered undesirable. The only difference in this regard lies in the differing understanding of the instances of exaggeration. These differences have led some sects to accuse other groups of ghulu. In reality, the difference in understanding and interpreting the instances of ghulu has led to diversity and conflict in religious viewpoints. The Sunni view on ghulu: Regarding the Sunni viewpoint, it should be said that Sunnism is internally divided into various groups in terms of jurisprudence, theology, and beliefs, some of which will now be mentioned: Ibn Taymiyyah and his followers throughout history: Ibn Taymiyyah al-Harrani, the founder of Wahhabism, says: "Ghulu" means praising or blaming something more than it deserves;[5] Muhammad Rashid Rida also mentions in his commentary that "ghulu" means exceeding the legal limit and exceeding what the Shari'ah has stipulated. [6] One of the reasons Wahhabi and Salafist theorists often label Shias as disbelievers is the concept of "ghulu." These individuals highlight certain Shia beliefs and associate them with "ghulu" to justify their claims. For instance, the belief that the Infallible Imams (AS) possess knowledge of the unseen is frequently categorized as "ghulu." Consequently, they argue that this belief warrants declaring Shias as disbelievers. In the following sections, we will present various opinions on this topic. Al-Zarqawi, in one of his works, accuses Shias of believing in the Imams’ knowledge of the unseen. He claims that this belief is part of the corrupt ideas held by Shia Muslims. [7] By citing the Shia belief that Ali ibn Abi Talib (AS) possesses knowledge of the unseen, he argues that Shias view the Imams (AS) as equal to Allah, [8] attributing divine status to them. Al-Zarqawi insists that such attributes are only appropriate for Allah Almighty and that assigning them to anyone other than Allah is akin to associating partners with Him. [9] Tartusi attributes such accusations to the Shia community, labeling them as part of the manifestations of Shia "ghulu". He cites numerous hadiths from Usul al-Kafi as evidence for his claims. In these hadiths, Shia beliefs assert that the infallible Imams (AS) possess knowledge of the unseen. [10] Due to this belief, Tartusi accuses them of disbelief and polytheism. He distinguishes between Shias and extreme Shias by stating that extreme Shias openly confess their belief in the divinity of individuals like Ali ibn Abi Talib (AS), while other Shias hold this belief secretly. [11] Traditional scholars, Sufi mystics from Ash'aris and Maturidis: Sunni scholars who lack Wahhabist thought have also identified Ghulat. For example, Shahrestani considers a Ghali to be someone who exaggerates about their Imam to the point of elevating them beyond the status of a creature, whether by ascribing divine attributes to them or claiming Allah's incarnation in them. [12] Abu’l-Baqā’, a Hanafi scholar, in his book "Al-Kulliyat," defines Ghulu as exceeding limits. [13] Baghawi, in his book "Sharh al-Sunnah," interpreting the verse "لَا تَغْلُوا فِي دِينِكُمْ"[14] states that Ghulu means exceeding the measure of a thing. [15] Mulla Ali Qari also defines Ghulu in religion as exceeding the Book and Sunnah.[16] Tabari,[17] Qastalani,[18] and Fakhr al-Razi also defined Ghulu as exceeding the limit or measure of a thing or matter.[19] Al-Alusi, in his abridgment of the book "Tuḥfat al-Ithna ‘Ashariyya," mentions that the first person to exaggerate about Ali ibn Abi Talib was Abdullah ibn Saba’, who affirmed Ali’s Imamate and disavowed his enemies.[20] Haytami, in "Şawā’iq al-Muhriqah," states that the nature of Shi’ism is Ghulu and innovation,[21] and it must be said that Sunnis consider the belief in the infallibility and Imamate of Amir al-Mu'minin to be Ghulu. However, Sunnis have gone so far in describing the virtues of the Companions that some have claimed that they had no shortcomings,[22] and they have described great miracles for them; for example, a story about a woman from the Ansar who dreamed that a date palm tree in her yard had fallen, and the Prophet (SAW) told her that her husband would die on his journey, but Abu Bakr gave her the good news that her husband would return that night, and in the end, this happened, and they explained the reason as follows: Allah was ashamed for a lie to come from the tongue of Abu Bakr; because he is Siddiq. [23] Conclusion: Based on the true and scholarly view of the Sunnis, Shi’ites cannot be considered Ghulat because the views of Sunni and Wahhabi scholars about Ghulu are similar to the views of Shi’ite scholars, who define Ghulu as exceeding the limit or measure of a thing or matter; therefore, exceeding the matter of religion, the Qur’an, the Sunnah, and the truth means Ghulu; whether this Ghulu is about the great figures of religion or other matters. However, differences in understanding the instances and accurately recognizing the position of Ghulu have led to some accusing the Shi’ites. [1] . Resaleh al-Zajereh article: Ali, Mousavi Nejad, Haft Aseman magazine, p. 2. [2] . Ibid: p. 3. [3] . Wafayat al-A’yan: Ibn Khalkan, vol. 5, p. 416. [4] . Da’a’im al-Islam: Qadi Nu’man Maghrebi, vol. 1, p. 48. [5] . Iqtida’ al-Sirat al-Mustaqim li Mukhalafat Ashab al-Jahim: Ibn Taymiyyah, vol. 1, p. 328. [6] . Tafsir al-Manar: Rashid Rida, Muhammad, vol. 6, p. 405. [7] . Articles by Ahmad Fadhil Nazal Al-Khalayleh, The comprehensive archive of the words and speeches of Sheikh Abu Musab al-Zarqawi, Al-Buraq Islamic Network, vol. 1, p. 324. (هذا مع اعتقادهم العصمة في أئمتهم، ونسبة علم الغيب والتصرف في الكون إليهم، وغير ذلك من الشركيات التي لا يعذر أحد بجهلها) [8] . Ibid: vol. 1, p.532. (وَمِنْ جَرَائِمِهِمْ فِي جَانِبِ العَقِيدَةِ وَشَعَائِرِ الدِّينِ... أَنَّهُمْ نَشَرُوا العَقَائِدَ الفَاسِدَةَ... ثُمَّ قَالوا بِالرَّجعَةِ وَعِلمِ عَليٍّ رَضِيَ اللهُ عَنْهُ لِلغَيبِ) [9] . Ibid: vol.1, p.587. (وَكَذَا شَرَّكُوا الإِلَهَ الوَاحِدَ بِالعِبَادِةِ المُستَحَقَّةِ للهِ تَعَالى وَحدَهُ غَيرَهُ، مِن نَذرٍ وَ دُعَاءٍ وَتَقَرُّبٍ بِالعِبَادَةِ للأَئِمَّةِ الذِينَ اعتَبَرُوهُم مُقَدَّسِينَ وَمَعصُومِينَ. وَ لم يَقِف الأَمرُ إِلى هَذَا الحَدِّ بَل نَسَبُوا الصِّفَاتِ التِي يَتَّصِفُ بِهَا اللهُ تَعَالى، كَالرِّزقِ وّالعِلمِ بِالغَيبِ وَنَحوَ ذَلِكَ لهَؤُلاءِ الأَئِمَّةِ، فَلم يَكتَفُوا بِالإِسَاءَةِ لمَقَامِ اللهِ تَعَالى بِالرُّبُوبِيَّةِ وَالأُلُوهِيَّةِ فَحَسب). [10] . Al-Shi’a al-Rawafid Ta’ifah Shirk wa Ridda (The Rawafid Shiites are a sect of polytheism): Abu Basir al-Tartousi, p. 32. [11] . Ibid: p. 45. [12] . Al-Milal wa al-Nihal: al-Shahrastani, vol. 1, p. 173. [13] . al-Kulliyyat: Abu al-Baqa, al-Kafwi, vol. 1, p. 293. [14] . An-Nisa: 171. [15] . Sharh al-Sunna: Abu Muhammad, al-Baghawi, vol. 4, p. 47. [16] . Mirqat al-Mafatih Sharh Mishkat al-Masabih: Mulla Ali al-Qari, vol. 1, p. 322. [17] . Tafsir al-Tabari: Abu Ja’far, Tabari, vol. 7, p. 700. [18] . Irshad al-Sari li Sharh Sahih al-Bukhari: Al-Qastalani, vol. 10, p. 313. [19] . Tafsir al-Razi = Mafatih al-Ghayb aw al-Tafsir al-Kabir: Fakhr al-Din, al-Razi, vol. 12, p. 411. [20] . Mukhtasar al-Tuhfa al-Ithna Ashariyah: Muhammad Shukri, al-Alusi, vol. 1, p. 6. [21] . al-Sawa’iq al-Muhriqa 'ala Ahl al-Rafd wa al-Dalal wa al-Zandaqa: al-Haytami, Ibn Hajar, vol. 1, p. 10. / Asma al-Matalib fi Sirat Amir al-Mu’minin Ali ibn Abi Talib: Ali Muhammad, al-Sallabi, vol. 1, p. 507. [22] . al-Sawa’iq al-Muhriqa 'ala Ahl al-Rafd wa al-Dalal wa al-Zandaqa: Ibn Hajar, Haytami, vol. 2, p. 640. [23] . Nuzhat al-Majalis wa Muntakhab al-Nafa’is: al-Safuri, vol. 2, p. 149.

What are the most well-known Ghulat sects in Islam? According to Shia scholars, Ghulat sects are excluded from Islam due to their claims of divinity for certain individuals or their assertions of prophecy for those who are not recognized as prophets. As a result, these groups cannot be considered Muslims, even if they identify themselves as Muslims or as Shia. The Ghulat sects that identify as Muslims or even Shia are numerous; for brevity, some will be briefly mentioned with explanations. The Rawandiyya (Abbassiyya) sect The Rawandiyya (Abbassiyya) sect was led by Abdullah Rawandi. Initially, he believed in the divinity of Mansur Dawaniqi, the Abbasid Caliph, and the prophethood of Abu Muslim Khorasani. However, after Mansur ordered the murder of Abu Muslim in 141 AH, the sect rebelled against Mansur. In response, Mansur charged them with heresy and had them burned. From the Rawandiyya sect, several offshoots emerged, including: - Abu Muslimiya, which believed in the imamate of Abu Muslim Khorasani; - Abu Hurrairyya, led by a man named Abu Hurraira; - Razzamiyya, followers of a figure named Razzam who believed in the incarnation of God in Abu Muslim; and - Hashemiyya, supporters of Abu Hashim Abdullah ibn Muhammad ibn Hanafiya.[1] The Khurramiyya sect The Khurramiyya were followers of Babak Khurramdin and were considered supporters of Abu Muslim Khorasani. Babak Khurramdin led a rebellion against the Abbasid Caliph in the year 201 AH. He was captured by the Iranian commander Afshin during the reign of Caliph Mu'tasim in 223 AH, and ultimately, he was executed after some time. [2] The Junahiyya sect The Junahiyya sect consisted of followers of Abdullah ibn Mu'awiya, whom they regarded as both God and a prophet. They believed that knowledge developed in his heart like a plant and that the spirit of God had been transferred to him. Additionally, they rejected the concept of resurrection, deemed the world indestructible, and considered what is typically forbidden to be permissible. [3] The Sabaiyya sect The Sabaiyya is a sect attributed to the Imamiyyah, led by Abdullah ibn Saba, which emerged in the early years of the Caliphate of Ali ibn Abi Talib (AS) and is considered a group of Ghalian. When Ali (AS) was martyred, the Sabaiyya said that he was not killed, but had gone into occultation and would return to fill the world with justice.[4] The Ahl al-Bayt (AS) cursed him. In a narration, Imam Sajjad (AS) says: "The mention of Abdullah ibn Saba was made to me, and all the hairs of my body stood on end. He claimed a great matter – may God curse him! By God! Imam Ali (AS) was a righteous servant of God and the brother of the Messenger of God (SAW), and he did not reach honor except because of his obedience to God and His Messenger." [5] The Karbiyya sect The Karbiyya are described as the followers of "Ibn Karb." He believed that Muhammad ibn al-Hanafiyya, nicknamed the Mahdi, was given this title by his father, Imam Ali (a.s.), that he did not die and would not die, and that his death was impossible, but that he is currently absent, and his location is unknown. He will appear and will be the owner of the earth, and there will be no Imam until his return. [6] The Bazighiyya sect Followers of Bazigh ibn Musa believe that Ja'far ibn Muhammad, also known as Imam Ja'far al-Sadiq, is God. They hold that he is not merely the physical person people perceive but has taken this form to appear among humanity. The followers believe that whatever occurs in their hearts is a form of revelation, and if a person has faith, they will receive such revelations. [7] The Nusiriyya (Alawiyya) sect T The Nusiriyya was a group that initially believed in the Imamate of Imam Ali ibn Muhammad al-Hadi during his lifetime. However, they later deviated from this belief by claiming the prophethood of a man named Muhammad ibn Nusir al-Namiri. Muhammad ibn Nasir asserted that Imam Hadi (a.s.) had appointed him as a prophet. He also believed in the transmigration of souls related to Imam Hadi, claimed the Lordship of Imam Hadi, and permitted marriage between close relatives, among other beliefs. [8] Other sects such as: Kaysaniyya, the Kaysaniyya sect refers to the followers of Mukhtar ibn Abi Ubayda Thaqafi. [9] Khattabiyya, this sect is attributed to a person named Muhammad ibn Muqlas Asadi Kufi Ajda', a well-known as Abu al-Khattab; Ayatollah Khu'i (may God have mercy on him) referred to him as "لعنه الله" and "غال".[10] Umiriyya, which is attributed to a person named Aumayr ibn Bayan Ajli. [11] Secret Companions (Serriyya), Serri was one of the leaders of the Ghalat during the time of Imam Sadiq (AS), who was cursed by the Imam. [12] Bashariyya (Shu'ayriyya), this sect is attributed to Bashshar Shu'ayri, who lived during the time of Imam Sadiq and Imam Kazim (AS) and passed away in 180 AH. [13] The sects that have deviated from Islam due to Ghulu are numerous. Those interested in learning about them should refer to the books written on this subject.[14] [1] . Ghāliān: Kāveshi dar jaryānhā va barāyandhā tā pāyān-e sadeh-ye sevom (Ghalian: An Investigation into the Currents and Results Until the End of the Third Century): Safari Furoshani, Nematullah, p. 37. [2] . Ibid.: p. 38. [3] . Maqālāt al-Islāmiyyīn wa Ikhtilāf al-Musallīn (Articles on the Muslims and the Differences of the Muslims): Al-Ash'ari, Abu al-Hasan, vol. 1, p. 6. [4] . Firaq al-Shī’a (Shiite sects): Nobakhti, Hassan bin Musa, p. 22 / Many stories have been made about Abdullah bin Saba: Tarikh al-Tabari: al-Tabari, Ibn Jarir, vol. 3, p. 378. [5] . Ikhtiyār Ma’rifat al-Rijāl (Rijāl al-Kashshī):Al-Shaykh Al-Tusi, Volume: 1, Page: 324. [6] . Firaq al-Shī’a (Shiite sects): Nobakhti, Hassan bin Musa, p. 27. [7] . Maqālāt al-Islāmiyyīn wa Ikhtilāf al-Musallīn (Articles on the Muslims and the Differences of the Muslims): Al-Ash'ari, Abu al-Hasan, vol. 1, p. 12. [8] . Al-Ghaybah: Al-Shaykh Al-Tusi, Vol: 1, P. 398. / Firaq al-Shī’a (Shiite sects): Nobakhti, Hassan bin Musa, p. 93 / Syrian Alawites from Formation to Empowerment: Dr. Masoud Akhavan Kazemi; Sara Weisi, Shia Studies Quarterly, Pages 147 to 186, Year 10, Issue 38, Summer 1391. [9] . Firaq al-Shī’a (Shiite sects): Nobakhti, Hassan bin Musa, p. 23. [10] . Mu’jam Rijal al-Hadith: vol. 15, p. 271. [11] . Dā’irat al-Ma’ārif-e Bozorg-e Islāmī (The Great Islamic Encyclopedia): vol. 11, p. 314. [12] . Firaq al-Shī’a (Shiite sects): Nobakhti, Hassan bin Musa, p. 43. [13] . Ghāliān: Kāveshi dar jaryānhā va barāyandhā tā pāyān-e sadeh-ye sevom (Ghalian: An Investigation into the Currents and Results Until the End of the Third Century): Safari Furoshani, Nematullah, p. 111. [14] . Books such as Firaq al-Shī’a (Shiite sects): Nobakhti, Hassan bin Musa. / Maqālāt al-Islāmiyyīn wa Ikhtilāf al-Musallīn (Articles on the Muslims and the Differences of the Muslims): Al-Ash'ari, Abu al-Hasan. / Ghāliān: Kāveshi dar jaryānhā va barāyandhā tā pāyān-e sadeh-ye sevom (Ghalian: An Investigation into the Currents and Results Until the End of the Third Century): Safari Furoshani, Nematullah.

How can Ghulu (exaggeration) be countered? Ghulu (extremism in religious beliefs) is a major problem that can cause religious and social harm in society. To counter this phenomenon, attention to Islamic teachings, the use of rational principles, and following the traditions of the Ahl al-Bayt (AS) offer effective solutions. In the following, methods of countering Ghulu will be discussed in simple language: 1. Following the Ahl al-Bayt (AS) as the best model The best way to counter Ghulu is to follow and act upon the sayings and behavior of the Ahl al-Bayt (AS) and to take them as role models. As the Prophet (SAW) said: “They are with the truth, and the truth is with them,”[1] Imam Ali (AS) says: No one from this Ummah can be compared to the Ahl al-Bayt of Muhammad (SAW), and no one whose blessings have been bestowed because of Ahl al-Bayt (AS) can ever be equated with them. They are the foundation of religion and the pillar of certainty. Whoever exaggerates must return to them, and whoever lags behind must join them. [2] Imam Reza (AS) also says: We, the family of Muhammad (SAW), are on the middle path, which the exaggerators do not comprehend and the laggards do not surpass. [3] Imam Baqir (AS) says: Go to the east and west; but you will not find correct knowledge except what comes from us, the Ahl al-Bayt. [4] Therefore, following and taking the Imams (AS) as role models will prevent believers from extremism and will guide them onto the “straight path.” 2. Correct religious education One of the most important ways to counter exaggeration is through principled and correct religious education. When people have a correct understanding of the fundamental beliefs and laws, they are less likely to fall into exaggeration or laxity. Imam Ali (AS) says: O people, the perfection of religion is in the pursuit of knowledge and acting upon it, and be aware that acquiring knowledge is more obligatory than seeking wealth. [5] Correct learning and understanding of religion can prevent individuals from falling into the trap of exaggeration. 3. Emphasis on Moderation and Balance The Holy Quran and the narrations of the Ahl al-Bayt (AS) have always invited Muslims to moderation and balance in beliefs and actions; the holy Quran stated: "وَكَذَٰلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا",[6] And thus We have made you a middle nation; In explaining this verse, Imam Baqir (AS) says: We are the most moderate group, as Allah says in this verse: "وَ كَذلِكَ جَعَلْناکُمْ أُمَّةً وَسَطاً"; he who has risen too high [gone beyond the truth] must return to us [who are in the middle], and he who has fallen behind must reach us. [7] This emphasis on "moderation" is the best approach to prevent exaggeration. Moderation in beliefs and lifestyle keeps Muslims from deviating towards extremism or laxity. 4. Scientific and Logical Criticism of Beliefs Paying attention to scientific criticism and logical analysis of beliefs is also very effective in confronting exaggeration; in the book Al-Fusul Al-Mukhtara by Al-Shaykh al-Mufīd, many discussions are presented about criticizing extremist beliefs and providing logical reasons for refuting them; [8] this approach helps clarify the truth and prevent misleading. 5. Warning and Caution against Exaggeration The Infallibles (AS) always explicitly warned people against falling into the trap of exaggeration. For example, Imam Ali (AS) said: "Two groups will be destroyed concerning me: one, enemies who will exaggerate in hatred and enmity, and the other, friends who will exaggerate in their love for me and go beyond the limit." [9] These words show that even love for the Ahl al-Bayt (AS) should not exceed the limits of moderation, as excessive love can also be harmful. In a narration from Imam Sadiq (AS), it is also mentioned that he forbade praying behind an exaggerator. [10] These prohibitions double the importance of knowing the correct path and acting in moderation. 6. Disavowal and Confrontation with Exaggerators In many cases, the Ahl al-Bayt (AS) even distanced themselves from exaggerators and explicitly expressed their disapproval of them. Imam Ali (AS) said: “O Allah, I hate the extremists, just as Jesus, son of Mary, hated the extremists among the Christians. O Allah, forsake them forever and do not help any of them!”[11] The other Imams of the Household of Prophethood also strongly rejected the exaggerators. [12] 7. The Role of Enemies in Creating Excess Some extremist and deviant currents stem from the plots of enemies to destroy the image of the Ahl al-Bayt (AS). The enemies of religion, by fabricating exaggerated statements about the Ahl al-Bayt (AS) and attributing them to the Imams (AS), sought to mislead people and distance them from the Ahl al-Bayt (AS). Imam Reza (AS) clearly states: “Our opponents have fabricated stories about our virtues and categorized them into three types: first, exaggeration; second, laxity regarding our status; and third, a direct mention of the faults of our enemies. When people hear the exaggerations about us, they label our followers as infidels and accuse them of believing in our divinity. When they encounter the laxity, they begin to believe it applies to us. And when they hear explicit mention of our enemies’ faults, they insult us by name.” [13] Therefore, recognizing these plots and being aware of the source of extremist beliefs is another way to combat exaggeration. 8. Use of Media and Communication Tools In today's world, communication tools can play an important role in enlightenment and awareness. Publishing articles, holding discussion sessions, and using social networks to promote correct religious viewpoints can help reduce exaggeration, as the recommendation of the Holy Quran is the same; the Quran says in one place: "Invite to the way of your Lord with wisdom and good counsel and argue with them in a way that is best;" [14] and in another place it says: "And there should be among you a group who invite to good, enjoin what is right, and forbid what is wrong. And it is they who are successful." [15] Conclusion In summary, by utilizing proper religious education, following the traditions of the Ahl al-Bayt (AS), promoting moderation, scientific analysis, etc., we can avoid exaggeration and extremism in religious beliefs and move towards moderation and balance in religion, creating a balanced, aware society free from religious extremism and excess. [1] . Ali (AS) ma’a al-haqq wa al-haqq ma’a Ali (AS): Abū Ma’āsh, Sa’īd, Vol: 1, P: 51. [2] . Nahj al-Balagha: Imam Ali (AS), sermon 2. [3] . Al-Kafi: Sheikh Al-Kulayni Vol: 1 P: 101. [4] . Ibid.: P: 399. [5] . Tuḥaf al-'Uqūl: Ibn Sha'ba al-Hārānī, Vol:1, P:199. [6] . Al-Baqarah: 143. [7] . Bihar al-Anwar: Al-Allameh al-Majlisi, Vol: 23, P: 349. [8] . Al-Fusul al-Mukhtara: Al-Shaykh al-Mufīd. [9] . Nahj al-Balagha: Imam Ali (AS), Hikmat 117. / Bihar al-Anwar: al-Allamah al-Majlisi; Vol: 34, P: 307. [10] . Tahdhib Al-Ahkam: Sheikh Tusi, Vol. 3, p. 31. [11] . Al-Amali: Sheikh Tusi Vol. 1 Page: 650. [12] . For further reading refer to the book "Ahlul Bayt (AS) in the Quran and Hadith" under the title “Ahlul Bayt’s Dislike of Exaggerators”: Ahlul Bayt (AS) in the Quran and Hadith: Mohammadi Rayshahri, Muhammad, Vol. 2, p. 810. [13] . Uyun Akhbar Al-Ridha (AS): Sheikh Al-Saduq, Vol: 1, P: 304. [14] . An-Nahl: 125. [15] . Al-Imran: 104

What is Nubuwwah (Prophethood) and the Difference Between Nubuwwah and Risalah (Messengership)? Meaning of Nubuwwah: The Arabic word "Nubuwwah" (prophethood) is derived from the root "naba," which encompasses meanings such as to inform,[1] a high place, [2] a clear path, [3] and a hidden voice. [4] In Islamic terminology, Nubuwwah refers to a position that guides a person toward either happiness or misery. [5] Some key definitions of Nubuwwah are as follows: • Allama Hilli: A Nabi is an individual who delivers the divine message directly from Allah without any intermediary. [6] • Allama Kashif al-Ghita: Nubuwwah is a status granted to invite people toward the truth. [7] • Allama Tabatabai: A Nabi is someone who explains both the fundamental and detailed principles of religion, showing the path to the worldly and spiritual success of people. This position is a divine blessing for guiding humanity toward happiness.[8] • Ayatollah Subhani: A Nabi is someone who receives teachings directly from the unseen realm, becoming a direct recipient of Allah's manifestation. [9] Therefore, Nubuwwah is a divine selection whereby Allah reveals His knowledge to a chosen servant, guiding humanity toward righteousness. [10] It is important to note that belief in Nubuwwah is essential in Islam and all Abrahamic religions. [11] Meaning of Risalah: Before exploring the differences between Nubuwwah and Risalah, it is important to define "Rasul" and "Risalah": • The term "Rasul" (Messenger) in Arabic means a bringer of news or a sent one. [12] • In technical terms, a Rasul is one who carries a specific divine message, often involving a warning of punishment or destruction for those who reject the message.[13] Another definition is that a Rasul is someone who receives divine commandments through intermediaries, such as angels, and Gabriel delivers Allah's commands to them. [14] Differences Between a Nabi (Prophet) and a Rasul (Messenger): • General and Specific Relationship: One of the key aspects of the relationship between Nubuwwah and Risalah is that Risalah is a more specific concept than Nubuwwah. In other words, every Rasul is a Nabi, but not every prophet is necessarily a Rasul. Some Nabis reach the status of Rasuls, while others do not. This is often described as a general and specific relationship. [15] As Shaykh Mufid and Shaykh Tabarsi state: "Every Rasul is a Nabi, but not every Nabi is a Rasul." [16] Some scholars have disagreed with this view, asserting that there is an equal relationship between the concepts of a Nabi and a Rasul in terms of their meaning. They have argued that wherever there is Nubuwwah, there has also been Risalah, and that Nabis without a Risalah are rare and few in number. These rare instances are not sufficient to determine the general rule, and furthermore, a Nubuwwah without a Risalah lacks a clear meaning. [17] When these two terms are used together, as in the verse "And We did not send before you any messenger or prophet except that when he spoke, Satan threw into his wish,"[18] the terms "Nabi" and "Rasul" are defined as follows: "A Nabi" refers to an individual who receives teachings directly from the unseen realm without an intermediary, and Allah reveals Himself to him without any means. On the other hand, "a Rasul" refers to one who receives divine messages through intermediaries and means, such as an angel or others. [19] Nubuwwah is considered to have a higher rank than Risalah. [20] • Revelation Reception: A Rasul receives revelation both during wakefulness and sleep, while a Nabi receives revelation only in their sleep. [21] • Intermediary in Receiving the Message: A Rasul receives Allah's revelation through the angel Gabriel. In contrast, a Nabi may receive divine messages through other angels, direct inspiration, or true dreams. [22] • Mission and Duty: A Rasul's primary duty is to deliver God's message to the people, whereas a Nabi does not have the same obligation. Shaykh Tusi also mentions this difference. [23] • Nature of the Status: Nubuwwah involves direct contact with the unseen realm, whereas Risalah is about delivering God's message and fulfilling a specific mission.[24] In conclusion, we can say: • A person who receives the divine message is called a Nabi with respect to receiving the message. • A person who conveys that message to the people is called a Rasul with respect to delivering the message. According to one perspective, Nubuwwah and Risalah are distinct positions, with some individuals being both Nabis and Rasuls. However, from another perspective, they are seen as inherently connected, as wherever there is Nubuwwah, there is also Risalah. The difference arises from the different angles through which these positions are viewed. [1] . Lisan al-Arab: Ibn Manzur, vol. 1, p. 162 / Majma' al-Bahrayn: Turayhi, vol. 1, p. 405. [2] . Lisan al-Arab: Ibn Manzur, vol. 1, p. 163. [3] . Al-'Ayn: Khalil ibn Ahmad al-Farahidi, vol. 8, p. 382. [4] . Al-Sihah: Jawhari, vol. 1, p. 74. [5] . Sharh Arba'een Hadith: Imam Khomeini, Sayyid Ruhollah, vol. 1, p. 200. [6] . Bāb al-Hādi 'Ashar: Allama Hilli, p. 8. [7] . Asl al-Shi'a wa Usulaha: Shaykh Muhammad Hasan, Kashif al-Ghita, vol. 1, p. 220. [8] . Tafseer al-Mizan: Allama Tabatabai, vol. 2, p. 210. [9] . Manshur Javid: Shaykh Ja'far Subhani, vol. 3, p. 328. [10] . "A Dialogue Between Three Divine Religions on the Meaning of Prophecy": Azam Parcham, Quarterly Journal of the Faculty of Literature and Humanities (University of Isfahan), Vols. 16 and 17, p. 112. [11] . Daramadi be Shi'a-shanasi: Golpaygani, Rabbani, p. 195. [12] . Al-Mufradat fi Gharib al-Quran: al-Qasim al-Husayn ibn Muhammad, al-Raghib al-Isfahani, vol. 1, p. 353. [13] . Al-Mizan fi Tafseer al-Quran: Muhammad Hussain Tabatabai, vol. 2, p. 140. [14] . Manshur Javid: Shaykh Ja'far Subhani, vol. 3, p. 328. [15] . Shahid Mutahari in defining 'Aam and Khaas Mutlaq says: The smaller general category is included within the larger circle. Ashnayi ba 'Olum Islami: Murtaza Mutahari, vol. 1, p. 45. [16] . Awa'il al-Maqalat fi al-Madhahib wa al-Mukhtarāt: Shaykh al-Mufid, part: 1, p. 45 / Majma' al-Bayan fi Tafseer al-Quran: Shaykh al-Tabarsi, vol. 7, p. 163. [17] . Manshur Javid: Shaykh Ja'far Subhani, vol. 3, p. 325. [18] . Hajj: 52. [19] . Manishur Javid: Shaykh Ja'far Subhani, vol. 3, p. 328. [20] . Ibid.: vol. 3, p. 329. [21] . Mu'jam al-Furuq al-Lughawiyya al-Furuq al-Lughawiyya bi Tartib wa Ziyada: Abu Hilal al-‘Askari, vol. 1, p. 531 / Usul al-Kafi: al-Kulaini, vol. 1, p. 176. [22] . Al-Tarifat: Jurjani, p. 105. [23] . Tafseer al-Tabyan: Shaykh al-Tusi, vol. 7, p. 331. [24] . Manshur Javid: Shaykh Ja'far Subhani, vol. 3, p. 324.