Taqavi

What is Bid‘ah (Innovation), and How Is It Defined? Throughout history, the concept of bid‘ah has always been significant and often debated; from positive and constructive innovations to negative changes and transformations that may affect social, religious, and cultural structures, bid‘ah has always held a particular place in societies; understanding the concept of bid‘ah and distinguishing it from positive innovations and changes is essential, as this can help us consciously and effectively face transformations and changes; now let us examine the definition of "bid‘ah" in both literal and terminological contexts: Linguistic Meaning: Literally, bid‘ah means creating something without a previous background and model;[1] this concept can pertain to speech or actions that have no precedent and are regarded as a sort of innovation; this is why Allah is called Badi‘ al-Samāwāt wa al-Arḍ, "The Originator of the heavens and the earth..." [2] since He created the heavens and the earth without a model and resembling nothing that came before. Elsewhere in the Holy Qur'an, it is stated: "Say, I am not a newcomer among the messengers..."; [3] meaning say, I am not something new among the prophets, and many prophets have come before me; this verse also points to the same concept that innovation and novelty has also existed in the history of the prophets. [4] Innovation in terminology: The terminological definition of bid‘ah means creating something new that has no basis in the Book and the traditions; as Sayyid Murtaḍa defines bid‘ah: It means adding to religion or subtracting from it with reference to religion; [5] likewise, Allameh Majlisi has stated in defining bid‘ah: "Bid‘ah in Sharia is something that has emerged after the Prophet (SAW) and has no specific text about it, and is not included in general religious principles, or there has been no specific or general prohibition regarding it." [6] Mohaghegh Aashtiani has defined bid‘ah as follows: "Any action that is not established by the legislator cannot be performed with the belief that it is from the legislator. However, it may be carried out in a way that seems to be from the legislator, or it may be introduced to others as if it were religious; and this is a form of legislation and an introduction into the religion even if the doer does not actually consider it religious. And this is the very definition of bid‘ah." [7] To further explain, we can describe bid‘ah in this way: bid‘ah is a type of intervention in the realm of divine legislation; meaning that the innovator intends to take God's place and create new laws and propagate them among people; in other words, bid‘ah means introducing new beliefs or religious practices without reference to credible sources like the Quran and the traditions of the infallible Imams (AS). In contrast to bid‘ah, "tradition" refers to a collection of beliefs, ethics, and practical rulings that were established by the Messenger of Allah (SAW) and the infallible Imams (AS). [8] In conclusion, it should be noted that bid‘ah, with all the complexities and multiple aspects it possesses, can be both challenging and opportunistic; the difference between bid‘ah and tradition is actually the difference between change without reference to principles and change with adherence to principles; understanding this distinction allows us to better manage transformations and benefit from beneficial renewal. [1] . Majmaʿ al‑Baḥrayn, al‑Ṭurayḥī al‑Najafī, Fakhr al‑Dīn, vol. 1, p. 164. [2] . Al‑Baqarah: 117 «بَدِيعُ السَّمَاوَاتِ وَالْأَرْضِ ۖ وَإِذَا قَضَىٰ أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُنْ فَيَكُونُ» [3] . Al‑Aḥqāf: 9 «قُلْ مَا كُنْتُ بِدْعًا مِنَ الرُّسُلِ وَمَا أَدْرِي مَا يُفْعَلُ بِي وَلَا بِكُمْ ۖ إِنْ أَتَّبِعُ إِلَّا مَا يُوحَىٰ إِلَيَّ وَمَا أَنَا إِلَّا نَذِيرٌ مُبِينٌ» [4] . jamharat al-lughah, ibn duraid, vol. 1, p. 298 /  Tahdhīb al‑Lughah, al‑Azharī, Muḥammad ibn Aḥmad, vol. 2, p. 142 / Al‑Furūq fī al‑Lughah, Abū Hilāl al‑ʿAskarī, p. 126 / Al‑Mufradāt fī Gharīb al‑Qurʾān, al‑Rāghib al‑Iṣfahānī, p. 39. [5] . Rasāʾil al‑Sharīf al‑Murtaḍā, al‑Sayyid al‑Sharīf al‑Murtaḍā, vol. 2, p. 264. [6] . Biḥār al‑Anwār, al‑ʿAllāmah al‑Majlisī, vol. 74, p. 202. [7] . Baḥr al‑Fawāʾid fī Sharḥ al‑Farāʾid, al‑Āshtiyānī, al‑Mīrzā Muḥammad Ḥasan, vol. 1, p. 384. [8] . ʿAwāʾid al‑Ayyām, al‑Narāqī, al‑Mullā Aḥmad, p. 113 «... فالبدعة فعل قرره غير الشارع شرعا...»

Is the mourning of the Ahl al-Bayt for Imam Hussein (AS) an emergency or a legitimate tradition? Ashura is the peak of oppression and the manifestation of the highest levels of love and sacrifice in the history of Islam. In this event, not only were Imam Hussein (AS) and his companions martyred, but his household also created scenes of sorrow and grief in tragedy and captivity that will remain forever in the heart of history. One of the questions raised in this regard is whether the intense mourning of the Ahl al-Bayt (AS) such as tearing garments, striking oneself, shouting, and wailing is merely an emergency reaction or is it a legitimate and emulatable tradition for the Shiites? In this writing, based on credible narrations, linguistic and customary analysis, the conduct of the Ahl al-Bayt (AS), and the fatwas of jurists, we will show that intense mourning for Imam Hussein (AS) is not only permissible but recommended and rewarded, and is considered one of the divine rituals. Review of General Narrations on the Legitimacy of Lamentation To enter the discussion, we must first refer to a group of narrations that generally indicate the permissibility and desirability of lamentation and weeping in the tragedy of the Ahl al-Bayt (AS). These narrations exclude the principle of mourning from the realm of dislike and introduce it as a rewarded act of worship. Among them, the Commander of the Faithful (AS) stated at the grave of the Prophet (SAW): Patience is beautiful in all situations except for your tragedy, and lamentation is frowned upon everywhere except in relation to you.[1] Imam Sadiq (AS) also states: Any form of lamentation and crying is disliked, except in the tragedy of Imam Hussein (AS). [2] These narrations demonstrate that the sufferings of the Ahl al-Bayt (AS) are not of the ordinary kind; rather, mourning for them is itself an act of worship that elevates a person to a position of closeness to Allah (SWT). Specific Narrations in Support of Striking, Tearing Garments, and Shouting After examining the general narrations, we now turn to a group of specific narrations that support actions such as striking oneself, tearing garments, yelling, and wailing in specific cases. In a narration from Imam Sadiq (AS), it is mentioned: The Fatimid women in Karbala tore their garments and struck their faces, and it should be done similarly for one like Hussein (AS). [3] In the Ziyarat of the sacred region, it is also stated: The women, with uncovered faces, struck their faces and shouted loudly. [4] Even the heavenly houris and angels wail and shout in mourning for Imam Hussein (AS). [5] And it is narrated from the Prophet (SAW): "Fatimah (SA) on the Day of Resurrection, upon seeing the headless body of Hussein (AS), lets out a cry so loud that all creatures begin to weep." [6] Linguistic and Common Analysis of Jazza' from Meaning to Instance To better understand these narrations, it is necessary to delve into the concept of Jazza’ (grief) in language and common understanding. Jazza’ in language means restlessness, and in common terms, any act that signifies restlessness, from intense crying to shouting, striking oneself, tearing the collar, and even bleeding from crying is considered Jazza’. Imam Baqir (AS) defines Jazza’ as follows: the most intense Jazza’ involves a loud cry, striking the face and chest, and pulling out hair. [7] Examples of Jazza’ are also mentioned in the Quran, such as Jacob (AS) going blind in the separation from Joseph. [8] The Practice of the Ahl al-Bayt (AS) in Mourning Now that the legitimacy of Jazza' has been established, it is time to examine the practical conduct of the Ahl al-Bayt (AS) in mourning. This practice not only provides theoretical approval but also serves as a practical model for the Shi'a. Abu Haroon al-Makfoof states: "When I recited poetry, Imam Sadiq (AS) wept, and then the sound of cries and wails from the women of the household rose." [9] In multiple instances, the Imams (AS) instructed poets to recite poetry so that the household would cry and shout. In one occasion, Umm Farwah, the daughter of Imam Sadiq (AS), cried out so loudly that it echoed throughout the city. [10] Imam Hasan Askari (AS), at the funeral of his father Imam Hadi (AS), tore his collar and in response to an objection said: "O fool, Musa (a) did the same for Harun." [11] Valid Fatwas on Intense Mourning Prominent Shi'a jurists have, based on these narrations, regarded intense mourning as not only permissible but recommended: Sahib of Jawahir: Grieving over the martyrdom of Imam Husayn (AS) has been exempted from prohibition. [12] Ayatollah Naini: Striking oneself to the point of redness or bleeding is not an issue.[13] Ayatollah Tabrizi: Striking oneself, even if done out of severe sorrow for Hussein (AS), is one of the recommended rituals; because it falls under the category of "Jazza'", which is substantiated by credible narrations, even if sometimes it leads to bleeding or darkening the chest. Furthermore, there is no evidence that prohibits any form of harm to the body unless it reaches the point of “crime against the soul,” essentially being considered oppression of the soul. [14] These fatwas not only establish the legitimacy of mourning but also indicate that these actions are part of the Shia identity and divine rituals. Conclusion Intense mourning for Imam Hussein (AS) ranging from weeping and lamentation to striking oneself, shouting, tearing one's collar, and wailing— is not only permissible but recommended and rewarded. These actions are carried out not out of necessity, but out of knowledge, love, and solidarity with the Ahlul Bayt (AS). The conduct of the Ahlul Bayt (AS), the endorsement of the Imams (AS), and the fatwas of the jurists all indicate the legitimacy and virtue of this type of mourning. In fact, mourning for Sayyid al-Shuhada (AS) is not only an emotional reaction but a manifestation of knowledge, loyalty, and reverence for divine rituals. Every tear, every shout, and every strike resonate with love for the truth and hatred for oppression. [1] . Nahj al-Balāghah, Ḥikmat 292, p. 362. «ان الصبر لجمیل الا عنک، و ان الجزع لقبیح الا علیک» [2] . Wasā’il al-Shī‘ah, al-Shaykh Ḥurr al-‘Āmilī, Vol. 10, p. 395. «کل الجزع والبكاء مكروه ما خلا الجزع والبكاء لقتل الحسين عليه السلام» [3] . Tahdhīb al-Aḥkām, al-Shaykh al-Ṭūsī, Vol. 8, p. 325. «قد شققن الجیوب، و لطمن الخدود الفاطمیات علی الحسین بن علی، و علی مثله یُشَق الجیب و یُلطَم الخد» [4] . Biḥār al-Anwār, al-‘Allāmah al-Majlisī, Vol. 101, p. 322. «علی الخدود لاطمات، للوجوه سافرات، و بالعویل داعیات» [5] . Kāmil al-Ziyārāt, Ibn Qawlawayh al-Qummī, p. 241. «اللهم انی استشفع الیک بالملائکه الذین یضجون علیه و یبکون و یصرخون» [6] . Biḥār al-Anwār, al-‘Allāmah al-Majlisī, Vol. 7, p. 127. [7] . Al-Kāfī, al-Shaykh al-Kulaynī, Vol. 3, p. 222. «أشد الجزع، الصراخ بالویل و العویل، و لطم الوجه و الصدور، و جز الشعر» [8] . Yūsuf: 84. [9] . Kāmil al-Ziyārāt, Ibn Qawlawayh al-Qummī, p. 111. [10] . Al-Kāfī, al-Shaykh al-Kulaynī, Vol. 8, p. 216. [11] . Wasā’il al-Shī‘ah, al-Shaykh Ḥurr al-‘Āmilī, Vol. 2, p. 917. [12] . Jawāhir al-Kalām, Al-Najafi Al-Jawahiri, Sheikh Muhammad Hassan, Vol. 4, p. 371. [13] . Fatwā al-‘Ulamā’ al-A‘lām fī Tashjī‘ al-Sha‘ā’ir al-Ḥusayniyyah, p. 5. [14] . Al-Anwār al-Ilāhiyyah fī al-Masā’il al-‘Aqā’idiyyah, al-Tabrīzī, al-Mīrzā Jawād, p. 195.

What is the biography of Imam al-Baqir (AS) like? Imam Muhammad al-Baqir (AS), full name Abu Ja‘far Muhammad ibn ‘Ali ibn al-Husayn ibn ‘Ali ibn Abi Talib, is the fifth of the Twelve Imams and one of the Fourteen Infallibles in Shia Islam. His title “al-Baqir” reflects his profound knowledge and ability to uncover the depths of divine wisdom. His noble mother, Fatimah bint Imam Hasan (AS), linked him to both the Alawite and Fatimid lineages, highlighting the honor and purity of his ancestry.[1] Imam al-Baqir was born in Medina, with most Shia sources citing 57 AH as his birth year, [2] though some mention 56 AH. [3] The exact date of birth varies, with reports suggesting either the 1st of Rajab[4] or the 3rd of Safar. [5] He was the first Imam whose lineage united the descendants of both Imam Hasan and Imam Husayn (AS). His mother, Umm Abdullah, was the daughter of Imam Hasan (AS). He was known for his truthfulness, radiant character, and unwavering dedication to the path of truth. [6] Despite not being the eldest son of Imam Zayn al-‘Abidin (AS), Imam al-Baqir (AS) was divinely appointed to lead the Ummah. When asked why he did not pass the Imamate to his eldest son, Imam Zayn al-‘Abidin (AS) replied that leadership is based on wisdom and merit, not age, and that the Prophet (SAW) had designated Imam al-Baqir (AS) for this role. [7] Imam al-Baqir (AS) married two noble women: Umm Farwa bint al-Qasim ibn Muhammad, a descendant of Imam Hasan (AS), and Umm Hakim bint Usayd ibn al-Mughira al-Thaqafi from the noble Thaqafi tribe of Ta’if. Additionally, two other women, whose names are not recorded, were honored to be his wives. [8] Most sources mention that Imam al-Baqir (AS) had six children—four sons and two daughters—though some historical accounts differ in names and numbers, reflecting the diversity of narrations. [9] During his lifetime, Imam al-Baqir (AS) witnessed the rule of five Umayyad caliphs: al-Walid ibn Abd al-Malik, Sulayman ibn Abd al-Malik, ‘Umar ibn ‘Abd al-‘Aziz, Yazid ibn Abd al-Malik, and Hisham ibn Abd al-Malik. Among them, only ‘Umar ibn ‘Abd al-‘Aziz showed some departure from the oppressive policies of his predecessors, while the others continued the legacy of tyranny and repression. [10] The Islamic society during Imam al-Baqir (AS)’s time was on the verge of a major transformation. Beneath a surface of calm, widespread dissatisfaction simmered, eventually leading to the Abbasid revolution after the Imam’s martyrdom, during the era of Imam al-Sadiq (AS). Imam al-Baqir (AS)’s opposition to the Umayyad regime was evident in many events, including his Hajj journey with Imam al-Sadiq (AS) during Hisham’s reign. After Imam al-Sadiq (AS) clarified the divine status of the Ahl al-Bayt (AS) in Mecca, Hisham summoned them to Damascus. There, Imam al-Baqir (AS) impressed the court with his archery skills, but the real confrontation was intellectual. He emphasized, based on the Qur’an, that divine knowledge and the true interpretation of the Qur’an were entrusted solely to Imam Ali and his descendants (AS). This sacred knowledge is a legacy exclusive to the family of the Prophet (SAW), inaccessible to others. [11] After a lifetime of spiritual, intellectual, and political struggle against the Umayyad regime, Imam al-Baqir (AS) was poisoned by order of Hisham ibn Abd al-Malik, carried out by Ibrahim ibn al-Walid ibn Abd al-Malik. [12] There is some variation in historical sources regarding the exact year of his martyrdom, ranging from 113 to 118 AH. [13] However, most scholars agree on the year 114 AH, with his age at the time being 57. [14] The month and day of his passing are also disputed, but the 7th of Dhu al-Hijjah is most commonly cited. [15] [1] . Manaqib Āl Abī Ṭālib, Ibn Shahrāshūb, vol. 3, p. 338. [2] . Al-Kāfī, Shaykh al-Kulaynī, vol. 1, p. 469 / Al-Irshād, Shaykh al-Mufīd, vol. 2, p. 158. [3] . Siyar Aʿlām al-Nubalāʾ, al-Dhahabī, Shams al-Dīn, vol. 4, p. 401. [4] . Miṣbāḥ al-Mutahajjid, Shaykh al-Ṭūsī, p. 801 / Biḥār al-Anwār, ʿAllāmah al-Majlisī, vol. 46, p. 212. [5] . Aʿyān al-Shīʿah, al-Amīn, Sayyid Muḥsin, vol. 1, p. 645 / Wafayāt al-Aʿyān, Ibn Khallikān, vol. 4, p. 174. [6] . Manaqib Āl Abī Ṭālib, Ibn Shahrāshūb, vol. 3, p. 338. [7] . Zindagānī-ye Bāqir al-ʿUlūm Ḥaḍrat Muḥammad ibn (AS), Madrasī, Sayyid Muḥammad Taqī, p. 11. [8] . Biḥār al-Anwār, ʿAllāmah al-Majlisī, vol. 64, p. 365. [9] . Kashf al-Ghummah, Ibn Abī al-Fatḥ al-Arbilī, vol. 2, p. 331 / al-Majdī fī Ansāb al-Ṭālibīn, al-ʿAlawī, ʿAlī ibn Muḥammad, p. 94. [10] . Partowī az Sīrah va Sīmā-ye Imām Muḥammad Bāqir, Muḥammad Tījānī Samāwī, p. 3. [11] . Dalāʾil al-Imāmah, al-Ṭabarī al-Ṣaghīr, Muḥammad ibn Jarīr, p. 233. [12] . Manaqib Āl Abī Ṭālib, Ibn Shahrāshūb, vol. 3, p. 340 / al-Imām Abū Jaʿfar al-Bāqir (AS) Sīrah wa Tārīkh, al-Kaʿbī, ʿAlī Mūsā, p. 292 / al-Iʿtiqādāt, Shaykh al-Mufīd, p. 98 / al-Iʿtiqādāt, Shaykh al-Ṣadūq, p. 98 / Mirʾāt al-ʿUqūl fī Sharḥ Akhbār Āl al-Rasūl, ʿAllāmah al-Majlisī, vol. 6, p. 14. [13] . al-Ṭabaqāt al-Kubrā, Ibn Saʿd, vol. 5, p. 324 / al-Kāmil fī al-Tārīkh, Ibn al-Athīr, ʿIzz al-Dīn, vol. 5, p. 180 / Tārīkh al-Yaʿqūbī, Aḥmad ibn Abī Yaʿqūb, vol. 2, p. 320. [14] . Shadharāt al-Dhahab fī Akhbār Man Dhahab, Ibn al-ʿImād al-Ḥanbalī, vol. 2, p. 72 / Biḥār al-Anwār, ʿAllāmah al-Majlisī, vol. 46, p. 212. [15] . Biḥār al-Anwār, ʿAllāmah al-Majlisī, vol. 46, p. 212 / Aʿyān al-Shīʿah, al-Amīn, Sayyid Muḥsin, vol. 1, p. 645.

What is the biography of Imam Sadiq (AS) like? Imam Ja'far al-Sadiq (AS) was born in the city of Medina. Most historical sources have stated that his birth occurred on the 17th of Rabi' al-Awwal in the year 83 AH;[1] although some narrations mention the year 86 AH, the month of Rajab, and Friday or Monday as the day of his birth. [2] In some reports, Tuesday the 8th of the month of Ramadan is also mentioned as the time of his birth. [3] His blessed name is "Ja'far" and his most famous kunyah (patronymic) is "Abu 'Abd Allah." His well-known and unparalleled title is "al-Sadiq." [4] However, other titles such as "al-Sabir," "al-Fadil," "al-Tahir," "al-Qahir," "al-Baqi'," "al-Kamil," "al-Munjī," and "al-Fātir" have also been attributed to him. [5] In a narration from Imam al-Sajjad (AS), after introducing Imam al-Baqir (AS) as the "revealer of knowledge," he introduced Imam Ja'far al-Sadiq (AS) as the Imam after him, stating that he is known among the people of the heavens by the name "al-Sadiq." In response to the astonishment of the attendees regarding this specific title, Imam al-Sajjad (AS) cited a hadith from the Prophet Muhammad (SAW), in which the Prophet (SAW) emphasized the truthfulness of Imam al-Sadiq (AS) and foretold the emergence of an individual with a similar name in his lineage, who would falsely claim the Imamate and be known before Allah as "Ja'far al-Kadhdhāb" (Ja'far the Liar). [6] His honorable father is Imam al-Baqir (AS), and his esteemed mother is Umm Farwah, the daughter of Qasim ibn Muhammad ibn Abi Bakr. [7] Al-Mas'udi writes about the mother of Imam al-Sadiq (AS), stating that she was one of the most pious women of her time and narrated many hadiths from 'Ali ibn al-Husayn (AS). The Imam (AS) himself said about her that she was a believing, pious, and virtuous woman, and that Allah loves the virtuous. [8] Regarding the radiant appearance of the Imam, it is mentioned that Imam al-Sadiq (AS) was of moderate height, handsome, with black and curly hair, and a slightly prominent bridge of the nose. The upper part of his forehead was hairless and delicate, and he had a mole on his cheek and a few red moles on his body. [9] Malik ibn Anas said: Imam Ja'far al-Sadiq (AS) was always either fasting, praying, or remembering Allah; he was among the great ascetics, worshippers, and God-fearing individuals. During the Hajj pilgrimage, when saying the "Labbayk" (Here I am), his voice would become choked due to the intensity of his fear of Allah, and he would almost fall off his mount. When I told him that he is obliged to say "Labbayk", he replied: How can I dare to say "Labbayk", while I fear that God may respond: "La labbayka wa la sa'dayka".[10] Al-Shablanjī considers Imam al-Ṣādiq (AS) to have virtues beyond enumeration, which amaze the people of intellect. Ibn Khallikan also introduced him as one of the Twelve Imams and the great figures of the Ahl al-Bayt (AS), and attributed the title "al-Ṣādiq" to his truthfulness; his virtue is such that it is beyond description. [11] Shaykh al-Mufīd says: Imam Ja'far al-Ṣādiq (AS) was the successor of his father, Imam al-Bāqir (AS), and the most superior of his sons. His scientific and social position among the common and elite people was unparalleled. A vast knowledge has been narrated from him, which led to his global fame. None of the scholars of his household have narrated as many ḥadīths as he did, and the number of his trusted narrators reaches four thousand. [12] The school of Imam al-Ṣādiq (AS) played a fundamental role in the formation of Islamic jurisprudence, and many of the leaders of the four Sunni schools of thought have benefited from this source in the development of their jurisprudential principles. Ibn Abī al-Ḥadīd considers this school the origin of the jurisprudential sciences of the four schools, and Abū Nu'aym al-Iṣfahānī also emphasizes the widespread influence of Imam al-Ṣādiq (AS) on the ḥadīth and jurisprudential legacy of the Ahl al-Sunnah, even citing that Muslimm ibn al-Ḥajjāj has narrated from him in his Ṣaḥīḥ. [13] Imam Ja'far al-Ṣādiq (AS) spent a significant part of his life and Imamate during the reign of the Umayyads, especially the branch of Banī Marwān, a period characterized by tyranny and widespread oppression against the Islamic community and the followers of the Ahl al-Bayt (AS). [14] Although the ground was not prepared for a political or military uprising, the Imam never remained silent in the face of corruption and injustice, and directly questioned the legitimacy of the Umayyad regime; Imam al-Ṣādiq (AS) categorically rejected any cooperation with the Umayyad government, considering them usurpers of the rights of the Ahl al-Bayt (AS). In response to one of the officials of this government, who inquired about the position of his own actions, the Imam said: If the likes of you had not lent a helping hand to them, the Umayyads would never have had the ability to usurp our rights. [15] These positions are part of the intellectual system of Imam Sadiq (AS) in the cultural and ideological struggle against injustice and the defense of truth in the Islamic society. After the fall of the Umayyads and the establishment of the Abbasid government, the political and security pressure on Imam Ja'far Sadiq (AS) intensified. According to what the late Syed ibn Tawus mentions regarding the summoning of the Imam by Mansur Dawaniqi, it seems that Mansur several times took the Imam out of Medina and summoned him to his presence; sometimes on the way to Hajj in Rabadha, and many times in Kufa and Baghdad. [16] Despite the political pressures and threats of Mansur Dawaniqi, Imam Sadiq (AS) with wisdom and steadfastness, laid the foundation of a cultural and ideological struggle that challenged the legitimacy of the Abbasid caliphate. Mansur, who called the Imam "a bone in the throat of the caliphate", in a meeting with a warning tone, called on him to be silent in the face of the extremists and demanded that he refrain from claiming the right to the caliphate. He expressed his concern about the Imam's spiritual influence among the people of Hejaz. Imam Sadiq (AS), in response, with a profound statement and deep knowledge, explained his position; a response that amazed Mansur and once again testified to the inability of the caliphate to confront the scientific and spiritual authority of the Imam. [17] This event is a symbol of the scientific and spiritual resistance of Imam Sadiq (AS) against the political dominance of the Abbasids and the explanation of the true position of the Ahl al-Bayt (AS) in the history of Islam. Finally, Mansur poisoned Imam Sadiq (AS) with poisoned grapes; this oppressed Imam was martyred in 148 AH at the age of 65, and his pure body was buried in the Baqi' cemetery, next to the other Imams of Baqi' (Imam Hasan (AS), Imam Sajjad (AS) and Imam Baqir (AS)). [18] Regarding the time of the martyrdom of Imam Sadiq (AS), some have stated the month of Shawwal and others the 25th of Rajab. [19] [1] . Manāqib Al Abi Talib, Ibn Shahrāshūb, Vol. 3, p. 399. [2] . Rawdat Al-Wa'izin wa Basīrat Al-Muta'izin, Al-Fattāl Al-Nishābūrī, Abu 'Ali, Vol. 1, p. 212. [3] . Al-Fusul Al-Muhimmah fi Ma'rifat Al-A'immah, Al-Mālikī Al-Makkī, 'Alī ibn Muhammad ibn Ahmad, Vol. 2, p. 910. [4] . Manāqib Al Abi Talib, Ibn Shahrāshūb, Vol. 3, p. 400. [5] . Tarikh Al-Zandeqānī (The Life History) of Imam Sadiq (AS), Rafi'ī, 'Alī, p. 11. [6] . Al-Khara'ij wa Al-Jara'ih, Al-Rawandī, Qutb Al-Dīn, Vol. 1, p. 268. [7] . Al-Kafi, Shaykh Kulayni, Vol. 1, p. 472. [8] . Tarikh Al-Zandeqānī (The Life History) of Imam Sadiq (AS), Rafi'ī, 'Alī, p. 12. [9] . Ibid, p. 13. [10] . Al-Khiṣāl, Shaykh Al-Saduq, Vol. 1, p. 167. [11] . Imam Al-Sadiq (AS), Shaykh Muhammad Husayn Al-Muzaffar Vol. 1, p. 72. [12] . Musnad of Imam al-Sadiq Abu Abdullah Ja'far ibn Muhammad (AS), al-'Attardi, Sheikh Azizullah, Vol. 1, p. 20. [13] . Imam al-Sadiq (AS): Qudwa wa Uswa (A Role Model and Example), al-Modarresi, Sayyid Muhammad Taqi, p. 19. [14] . Imam al-Sadiq (AS): Olgue Zendegi (The Model of Life), Habibullah Ahmadi, p. 170. [15] . Wasa'il al-Shi'a - Islamic Edition, Sheikh Hurr al-'Amili, Vol. 12, p. 144. [16] . Muhaj al-da'awat wa manhaj al-'ibadat, Sayyid ibn Tawus, p. 361. [17] . Musnad of Imam al-Sadiq Abu Abdullah Ja'far ibn Muhammad (AS), al-'Attardi, Sheikh Azizullah, Vol. 1, p. 300. [18] . al-Kafi, Sheikh Kulayni, Vol. 1, p. 472 / al-Irshad, Sheikh al-Mufid, Vol. 2, p. 180. [19] . Bihar al-Anwar, Allama al-Majlisi, Vol. 47, p. 1.

What is the biography of Imam Reza (AS) like? Ali ibn Musa, the son of Musa ibn Ja'far and the eighth Imam of the Shia, was born to a mother named Najmah,[1] according to historical accounts; there is disagreement about the time of his birth; it is famously said that he was born on Thursday, the eleventh of Dhul-Qi'dah in the year 148 AH, shortly after the martyrdom of Imam Sadiq (AS); [2] however, some sources mention the time of his birth as being in Dhul-Qi'dah or Rabi' al-Awwal of the same year, while others state it was in the year 143 AH. [3] The name of the eighth Imam is "Ali" and his honorific title is "Abu al-Hasan"; he has several titles, including "Reza", "Saber", "Zaki", "Wali", "Wafi", "Sadiq", "Fadhil", "Siraj Allah", and "Nur al-Huda", but the title "Reza" is the most famous; some historical sources believe that Mamun conferred this title upon the Imam, but reliable traditions reject this view; according to a narration from Imam Jawad (AS), the title "Reza" was given to him by Allah, the Prophet (SAW), and Imam Musa ibn Ja'far (AS); because he was sought with divine satisfaction in heaven and the satisfaction of the Prophet and Imams on earth; Imam Jawad (AS) responded to a question about the difference of this title from other Imams by stating: the distinguished characteristic of Imam Reza (AS) was that both friends and enemies were pleased with him, and for this reason, he was called "Reza".[4] The mother of Imam Reza (AS) was a virtuous lady named "Najmah" who was known by various titles such as "Umm al-Banin", "Toktam", "Saman", and "Khizran"; after the birth of the Imam, the name "Tahira" was also conferred upon her.[5] Najmah was brought from the western lands of Africa to Medina, and according to the narration of Sheikh Kulaini and Sheikh Mufid, Imam Kadhim (AS) purchased her by divine command and a spiritual vision in which his grandfather and father, Amir al-Mu'minin (AS), announced the birth of a great child. [6] In some traditions, it is stated that Najmah was initially in the service of Hamidah, the mother of Imam Kadhim (AS), and due to her virtue, piety, and high morality, she was gifted to Imam Kadhim (AS); Hamidah told Imam Kadhim (AS) that "my son, I have not seen anyone more virtuous and better than this woman; I have no doubt that Allah will make her children blessed and renowned. I have married her to you, so treat her well." [7] Unlike Imam Kazim (AS), the children of Imam Reza (AS) have been few; many credible sources such as Sheikh Mofid, Tabarsi, and Ibn Shahr Ashub have only recognized Imam Javad (AS) as his child; [8] some sources have mentioned the existence of other children for the Imam; [9] this discrepancy can be explained as follows: either those children belonged to Imam Javad (AS) and were attributed to Imam Reza (AS) due to their lineage, or they were the children of Imam Reza (AS) who passed away before his martyrdom; what is certain is that at the time of his martyrdom, Imam Reza (AS) had only one child, who is the ninth Imam of Shiites, Muhammad bin Ali (AS); the wife of Imam Reza (AS), Sabika Nobiya or Khizran, was the mother of Imam Javad (AS); [10] it is also mentioned in some sources that Ma'mun, after the appointment of Imam as heir, married his daughter Umm Habib to him. [11] The spiritual character of Imam Reza (AS) had a special manifestation in worship and ethics; Rija bin Abi Duhak narrates that that Imam used to recite the Quran at night before sleeping, and when he reached the verses about heaven and hell, he would weep and ask Allah for heaven and seek refuge from the fire of hell. [12] One of his prominent ethical traits was respect for human beings; during a journey to Khorasan, he invited all servants, regardless of color and status, to the dining table, and in response to the suggestion to separate their table, he said: "Allah is one, the father and mother of all are one, and the reward on the Day of Resurrection is based on deeds." [13] One of the reasons for his Imamate is that Imam Musa bin Ja'far (AS) explicitly introduced him as the successor and proof after himself, [14] just as the Prophet (SAW) appointed Amir al-Mu'minin (AS) to the caliphate at Ghadir Khumm. Imam Reza (AS) became the Imam in the year 183 AH, at the age of 35, and held this responsibility for twenty years. [15] During his Imamate, Imam Reza (AS) coincided with three Abbasid caliphs: Harun, Amin, and Ma'mun. Harun, a powerful and tyrannical caliph, thought that by eliminating Imam Kazim (AS) after his martyrdom, he had stabilized his rule; however, Imam Reza (AS) began public and enlightening activities in Medina, causing concern among the Shiites for his safety; in response to these worries, the Imam said: Just as the Prophet Muhammad said, "If Abu Jahl takes a single hair from my head, testify that I am not the Prophet," I tell you the same: if Harun takes a single hair from my head, testify that I am not an Imam. [16] The reason for such frankness can be understood in light of the emergence of the Waqifa movement.[17] The Imam needed to clarify his position of Imamate to prevent the Shia community from deviating. Ten years of his Imamate passed during the reign of Harun al-Rashid. These activities led some of those close to the Caliphate, including Isa ibn Ja'far and Yahya ibn Khalid al-Barmaki, to accuse the Imam of plotting a rebellion against the government and to slander him before Harun. Nevertheless, Harun refrained from taking direct action against the Imam.[18] At the beginning of his Imamate, Imam Reza (AS) adopted policies such as buying domestic animals in the market to divert the government's attention away from himself. [19] This behavior made Harun believe that the Imam was not a threat to the Caliphate. After Harun’s death, the Imam lived for five years during the rule of Al-Amin, but there are no records of any particular interaction between them in historical sources. Some attribute this silence to Al-Amin’s lack of attention to governance. [20] After Harun, he initially appointed Al-Amin as his heir, then selected Al-Ma'mun as Al-Amin's heir, placing this pact in the Kaaba and summoning Abbasid elders and jurists as witnesses to prevent conflict and disputes. [21] This decision was not because Al-Amin was more deserving despite his young age, but simply because his mother and maternal uncles were prominent Abbasids, and the Abbasids favored Al-Amin. Therefore, Harun had no choice but to prioritize Al-Amin over Al-Ma'mun.[22] After Harun’s death, a conflict arose between Al-Ma'mun and Al-Amin. Al-Amin deposed Al-Ma'mun and appointed his own son Musa as heir, but Al-Ma'mun, with the support of commanders like Tahir and Harthama, triumphed in 198 AH and took control of the Caliphate. Imam Reza (AS) had previously predicted this event, saying that Ma'mun would kill Amin. [23] After gaining power, Al-Ma'mun faced many political and social challenges, including the Alid uprisings led by Muhammad ibn Ibrahim ibn Ismail.[24] To consolidate his position, instead of war, Al-Ma'mun adopted a new strategy: inviting Imam Reza (AS) to Marv and appointing him as his successor. [25] Al-Ma'mun told the Abbasids about his intentions: "This man hides his actions from us and calls people to his Imamate. We made him heir so that he would call the people to serve us and acknowledge our rule and Caliphate." [26] Imam Reza (AS) revealed Al-Ma'mun’s hidden motives, saying: "Your purpose is for people to say that Ali ibn Musa was not someone who renounced the world, but rather that the world had until now turned its back on him. Don’t you see how, out of ambition for the Caliphate, he accepted the position of heir?" [27] Before leaving Medina, Imam Reza (AS), with a heart full of sorrow, visited the pure grave of the Prophet Muhammad (SAW) and bade farewell. He repeatedly visited the grave, returning each time, weeping and wailing aloud. A narrator said he approached the Imam, greeted him, and asked about his condition. The Imam replied, "Leave me be; I am leaving the presence of my grandfather and will die in exile and be buried beside Harun’s grave." Before departure, the Imam gathered his relatives and instructed them to weep. Finally, he distributed twelve thousand dinars among them and said, "I will never return from this journey." [28] Under direct threat from Al-Ma'mun, Imam Reza (AS) was forced to accept the position of heir apparent. Al-Ma'mun explicitly stated that if the Imam refused, he would be killed. The Imam accepted on the condition that he would not interfere in governmental affairs, so as to reveal the imposed nature of the position to the people. [29] After acceptance, the Imam constantly reminded others of the coercion and futility of this role through his words and actions. For example, at the end of the allegiance ceremony, he told a close companion: "Do not occupy your heart with this matter, and do not rejoice in it, for this is a matter that will not come to fruition." [30] In response to protests, the Imam openly declared, "I was forced into this," [31] and when Rayyan ibn Salt objected that accepting the position contradicted the Imam’s asceticism, he replied, "Allah is aware of my dissatisfaction. When I was given the choice between acceptance and death, I had no option but to prefer acceptance over death." [32] Imam Reza’s (AS) enlightening revelations and firm stance against Al-Ma'mun’s policies thwarted Al-Ma'mun’s political plans to legitimize his rule. The Imam’s presence in the Caliphate court not only nullified Al-Ma'mun’s schemes but also weakened his standing among the Abbasids. Consequently, Al-Ma'mun, feeling powerless against the Imam’s growing spiritual influence and popularity, decided to eliminate him physically. On the way back to Baghdad, in the city of Tus, Al-Ma'mun invited Imam Reza (AS) to his residence, and according to historical reports, personally poisoned the Imam by giving him grapes or pomegranate tainted with poison, resulting in his martyrdom. [33] This act marked the end of the Imam’s political presence in the Abbasid Caliphate—an era characterized by wisdom, patience, and insightful revelations that exposed the true nature of the government to the people. Regarding the date of Imam Reza’s (AS) martyrdom, the most widely accepted narration places it at the end of the month of Safar in 203 AH. [34] However, some historical sources mention other dates such as the 17th or 21st of Ramadan, the 18th of Jumada al-Awwal, or the 23rd or end of Dhu al-Qi'dah in the same year. Some sources even record the year of martyrdom as 202 or 206 AH, indicating differing views among historians on this matter. [35] [1] . Tarikh Zendegani Imam Reza (AS)، Rafiee، Ali، p: 25. [2] . Ibid, p: 23. [3] . A'yan al-Shi'a، Al-Amin، Al-Sayyid Muhsin، vol: 2، p: 12. [4] . Imam al-Rida (AS) Sirah wa Tarikh، Al-Dhahabi، Abbas، p: 26. [5] . Imam al-Rida (AS): Qudwah wa Uswah، Al-Mudarrisi، Al-Sayyid Muhammad Taqi، p: 11. [6] . Tarikh Zendegani Imam Reza (AS)، Rafiee، Ali، p: 26. [7] . Hayat al-Imam al-Rida، Al-Qarashi، Al-Shaykh Baqir Sharif، vol: 1، p: 20. [8] . Al-Irshad، Al-Shaykh Al-Mufid، vol: 2، p: 271 / Manaqib Aal Abi Talib - Tab'ah Allamah، Ibn Shahrashub، vol: 4، p: 367/ I'lam al-Wara bi A'lam al-Huda، Al-Shaykh Al-Tabarsi، vol: 2، p: 86. [9] . A'yan al-Shi'a، Al-Amin، Al-Sayyid Muhsin، vol: 2، p: 13. [10] . Al-Kafi - Islami Edition، Al-Shaykh Al-Kulayni، vol: 1، p: 492. [11] . Uyun Akhbar al-Rida (AS)، Al-Shaykh Al-Saduq، vol: 2، p: 147. [12] . Tarikh Zendegani Imam Reza (AS)، Rafiee، Ali، p: 33. [13] . Al-Kafi - Islami Edition، Al-Shaykh Al-Kulayni، vol8، p: 230. [14] . Ibid, vol: 1، p: 312. [15] . Tarikh Zendegani Imam Reza (AS)، Rafiee، Ali، p: 85. [16] . Al-Kafi - Islami Edition، Al-Shaykh Al-Kulayni، vol: 8، p: 257. [17] . Hayat al-Imam al-Rida، Al-Qarashi، Al-Shaykh Baqir Sharif، vol: 2، p: 213. [18] . Tarikh Zendegani Imam Reza (AS)، Rafiee، Ali، p: 103. [19] . Uyun Akhbar al-Rida (AS)، Al-Shaykh Al-Saduq، vol: 2، p: 205. [20] . Tarikh Zendegani Imam Reza (AS)، Rafiee، Ali، p: 121. [21] . Al-Hayat al-Siyasiyya li'l-Imam al-Rida (AS)، Al-Amili، Al-Sayyid Ja'far Murtada، p: 163. [22] . Ibid, pp: 161-162. [23] . Tarikh Zendegani Imam Reza (AS)، Rafiee، Ali، pp: 119_121. [24] . Imaman Shi'ah (AS) wa Junbishhaye Maktabi، Muhammad Taqi، Mudarrisi، p: 255. [25] . Al-Hayat al-Siyasiyya li'l-Imam al-Rida (AS)، Al-Amili، Ja'far Murtada، p: 280. [26] . Uyun Akhbar al-Rida (AS)، Al-Shaykh Al-Saduq، vol2، p: 170. [27] . Ibid, p: 140. [28] . Bihar al-Anwar - Tab'ah Mu'assasat al-Wafa'، Al-Allamah Al-Majlisi، vol: 49، p: 117. [29] . Uyun Akhbar al-Rida (AS)، Al-Shaykh Al-Saduq، vol: 2، p: 140. [30] . Kashf al-Ghummah fi Ma'rifat al-A'immah، Al-Muhaddith Al-Irbili، vol: 2، p: 801. [31] . Tafsir Nur al-Thaqalayn، Al-Arusi Al-Huwizi، Al-Shaykh Abd Ali، vol: 2، p: 432. [32] . Imam al-Rida (AS) Sirah wa Tarikh، Al-Dhahabi، Abbas، p: 184. [33] . Tarikh Zendegani Imam Reza (AS)، Rafiee، Ali، p: 208. [34] . Al-Hayat al-Siyasiyya li'l-Imam al-Rida (AS)، Al-Amili، Ja'far Murtada، p: 140. [35] . A'yan al-Shi'a، Al-Amin، Al-Sayyid Muhsin، vol: 2، p: 12.

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

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

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

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

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

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

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

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

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

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