Taqavi

Were the soldiers who came from Kufa to fight Imam Husayn (AS) Shia? Is it true that the Shia martyred their Imam because of financial deception and Ubaydullah’s money? To understand whether the Kufan army at Karbala was Shia and whether the Shia killed their Imam for financial gain, one must examine the social structure of Kufa, the political situation of that era, and the composition of the forces present in Umar ibn Sa’d’s army. In 60 AH, Kufa was not a monolithic Shia society; rather, it was a tribal city consisting of various and sometimes opposing groups. Al-Qurashi, in his book Hayat al-Imam al-Husayn (AS), lists these tribes in detail and examines each one individually.[1] Many true Shia had been suppressed, exiled, or killed by the Umayyad government in the years leading up to Ashura. [2] The Demographic Composition of Kufa and the Nature of Umar ibn Sa’d’s Army Kufa was a city composed of various Arab tribes, Mawali (non-Arab converts), warriors, recent converts, and diverse groups. Intense tribal prejudices surged among them. In this regard, Ibn Abi al-Hadid writes: “Towards the end of the rule of Imam Ali (AS), corruption was rampant among the people of Kufa, who belonged to numerous tribes. A person would go from his own tribal settlement to the homes of another tribe and, to incite sedition and conflict, would loudly call out his own tribe, for example saying, ‘O Nakha’, O Kindah.’ The people of the tribe among whom he was shouting would descend upon him and beat him. He would then go to his own tribe, seek their help, and as a result, they would draw swords against each other, and sedition would arise.” [3] In this city, the Shia loyal to the Ahlulbayt were only one segment of Kufan society; many tribes had Uthmanid or Umayyad leanings, and some were completely indifferent. Therefore, being “Kufan” was not synonymous with being “Shia.” [4] Historical sources state that Umar ibn Sa’d’s army was composed of various groups that joined him daily from Kufa. Baladhuri writes: “By the order of Ibn Ziyad, groups of twenty, thirty, fifty, and one hundred men were dispatched daily from Kufa towards Umar ibn Sa’d’s army.” [5] This army was formed through the financial enticements, threats, and security pressures of Ubaydullah ibn Ziyad. He bought off tribal leaders with money and promises of governmental positions, and the people, being subject to their tribal chiefs, were forced to accompany them. It is also necessary to note that there were even people from Sham (Syria) among Umar ibn Sa’d’s troops, and not all the soldiers were from Kufa. Sheikh Saduq narrates in Al-Amali that the forces under the command of the enemies of God, Sinan ibn Anas and Shimr ibn Dhi al-Jawshan, included a group of people from Sham. [6] 2. The Situation of the True Shia in Kufa The Shia loyal to the Ahlulbayt were under intense pressure in the years leading up to Ashura. Many of them had been killed before the event of Ashura, such as Hani ibn Urwah[7], and a group was also in Ibn Ziyad’s prisons, such as Mukhtar al-Thaqafi. [8] Therefore, at the time of Ashura, not all true Shia had the ability to be present on the battlefield. 3. The Role of Financial Bribery and Worldly Promises With an understanding of Kufa’s tribal structure, Ubaydullah ibn Ziyad coerced the tribal leaders into compliance through worldly promises. For example, when Ubaydullah ordered Umar ibn Sa’d to prepare to confront and fight Imam Husayn (AS), Umar ibn Sa’d initially refused. Ubaydullah then told him to return the governorship of Rayy. Umar ibn Sa’d asked for one night to think, and after the time he requested had passed, out of fear of losing the governorship of Rayy, he accepted the order to stand against Imam Husayn (AS) and fight. [9] The common people, who were dependent on their tribal chiefs, either joined the army out of fear for their lives and wealth, or they remained silent. Imam Husayn (AS), addressing the Kufans who were in Umar ibn Sa’d’s army, said: “Whoever disobeys me will be among the doomed; and all of you have disobeyed my command and closed your ears to my words. Your sustenance is tainted with the haram (forbidden), and your stomachs are filled with the haram; therefore, God has sealed your hearts. Woe unto you! Do you not listen? Do you not hear?” [10] This narration of Imam Husayn (AS) is clear evidence of the fact that the Umayyad government, with a deep understanding of Kufa’s tribal structure, utilized a “poisoned economy” and financial bribery as the most effective tool to neutralize the movement of Truth. By accusing Umar ibn Sa’d’s army of consuming the haram, the Imam (AS) unveils the truth that Ibn Ziyad’s worldly promises were not merely bribes; rather, they created a “deforming” process that targeted the Kufans’ power of discernment, insight, and even spiritual hearing. In fact, this narration proves that the reliance of society’s core on the government-salaried tribal leaders had created such a chain of fear and greed that their collective conscience was completely blocked against these haram gifts; to the extent that not the explicit word of God’s Proof (Hujjat Allah), but merely the preservation of worldly interests, became the compass for their actions. Ultimately, this dragged them from a position of accompanying the Truth to being pawns for their own destruction. Conclusion According to valid historical evidence, the Kufan soldiers who were present at Karbala were not “Shia of Imam Husayn (AS)”; rather, they were a collection of various tribes, government forces, and individuals under duress. The true Shia were either imprisoned, killed, or unable to attend. Therefore, the claim that “the Shia killed their Imam for money” is a historical distortion and is inconsistent with the social and political realities of Kufa. [1] . Ḥayāt al-Imām al-Ḥusayn (AS), al-Qurashī, al-Shaykh Bāqir Sharīf, vol. 2, p. 436. [2] . Al-Iḥtijāj, al-Ṭabarsī, vol. 2, p. 17. [3] . Sharḥ Nahj al-Balāghah, Ibn Abī al-Ḥadīd, vol. 13, p. 167. [4] . Raftār-shināsī-ye Mardom-e Kūfe dar Nahżat-e Ḥosaynī, Shaykhiyān, ‘Alī, p. 8. [5] . Ansāb al-Ashrāf, al-Balādhurī, vol. 3, p. 179. [6] . Al-Amālī, al-Shaykh al-Ṣadūq, p. 226. [7] . Murūj al-Dhahab wa Ma‘ādin al-Jawhar, Mas‘ūdī, ‘Alī ibn Ḥusayn, vol. 3, p. 55. [8] . Ansāb al-Ashrāf, al-Balādhurī, vol. 6, p. 377. [9] . Biḥār al-Anwār, al-‘Allāmah al-Majlisī, vol. 44, p. 384. [10] . Maqtal al-Ḥusayn, Khwārazmī, vol. 2, p. 9.

Based on primary and reliable Shia sources, could you state the precise age, the manner of martyrdom, and the blessed name of Ali al-Asghar, the son of Imam Husayn (AS)? To properly examine and understand this issue, it is necessary to analyze multiple historical sources. An exploration of these sources reveals points such as the existence of disagreement regarding the exact age, the manner of martyrdom, and the noble name of this child. Nevertheless, what is evident in all sources (even Sunni sources) and constitutes their common ground is the presence of a nursing infant of Imam Husayn (AS) who was martyred with utter cruelty. Just as in Ziyarat al-Nahiya al-Muqaddasa, where the phrase "Peace be upon the young nursing infant" (أَلسَّلامُ عَلَی الرَّضیعِ الصَّغیرِ) is used to greet him[1]; a fact that in itself is clear testimony to his injustice and righteousness. Regarding the exact age of this child, it must be said that a specific date of birth is not available, and some sources have been content with merely mentioning his name[2]. Abu Mikhnaf recorded his age as six months, while the author of Rawdat al-Safwa considered his age to be one year. Nevertheless, from authentic evidence and reports, it is clearly evident that this precious gem of the pearl of Imamate and Wilayah was in the period of infancy[3]. A noteworthy point is that the report regarding six months of age is not found in another version of Abu Mikhnaf's martyrdom account[4]; therefore, his exact age remains in a state of ambiguity. Regarding his noble name as well, there is disagreement among the sources. In some historical reports, his name is recorded as "Abdullah"; as Sheikh Mufid narrates: "Abdullah ibn Husayn was killed in childhood along with his father; while he was in his father's lap, an arrow struck him and he was martyred"[5]. In al-Tabari's history as well, he is referred to by the same name[6]; on the other hand, historians such as al-Khwarazmi[7] and Ibn Shahr Ashub[8] have mentioned his name as "Ali." Regarding the nature and manner of the martyrdom of this nursing infant as well, two narrations have been transmitted. The first view holds that his martyrdom took place in front of the tents. Sayyid ibn Tawus, accepting this view, narrates the event as follows: "Then Imam Husayn (AS) went towards the tent and said to Lady Zaynab (SA): 'Give me my little son so that I may bid him farewell.' Then he took him and bent down to kiss him when suddenly Harmala ibn Kahil al-Asadi — may the curse of God be upon him — shot an arrow towards him. The arrow struck the infant's neck and slaughtered him. The Imam said to Zaynab: 'Take him,' then he gathered his blood in his hands, and when it was full, he sprinkled it into the sky and said: 'What befalls me is sweet to me, for it is before the eyes of God'"[9]. The second narration states that the Imam brought the child to the field and in front of the enemy army; as stated in historical reports: "When Husayn (AS) saw that the enemies were insistent on killing him, he took a Quran, opened it, placed it on his head, and called out: 'Let the Book of God and my grandfather Muhammad, the Messenger of God, judge between me and you. O people! By what authority do you consider my blood lawful?!' Then he went towards one of his children who was crying from extreme thirst, lifted him onto his hand, and said: 'O people! If you do not have mercy on me, have mercy on this child.' At that moment, a man among them shot an arrow towards him and slaughtered him. Husayn (AS) was weeping and saying: 'O God! Judge between us and this people who invited us to help them but killed us.' At that moment, a call came from the sky: 'O Husayn! Leave him, for he has a wet nurse in Paradise'"[10]. The final and noteworthy point is the possibility of more than one child of Imam Husayn (AS) having been martyred in the event of Karbala; such that from the totality of historical narrations, such an indication is derived. Muhammad ibn Talha al-Shafi'i, in mentioning the children of Sayyid al-Shuhada (AS), considers them to be six sons (Ali Akbar, Ali Awsat, Ali Asghar, Abdullah, Ja'far, and Muhammad) and writes: "But Ali Asghar, while he was no more than a child, was struck by an arrow and was martyred... and also Abdullah (another son of the Imam) was martyred along with his father"[11]. In al-Ya'qubi's narration as well, it is stated: "The companions of Husayn (AS) advanced one after another and were martyred until he was left alone. While he was on horseback, a newborn infant, who had been born at that very moment, was brought to him. The Imam whispered the adhan in his ear and wiped his mouth when suddenly an arrow came, struck the child's neck, and slaughtered him. The Imam pulled the arrow from his neck and smeared his blood on the child's body"[12]. In another report, it is stated: "Husayn (AS) was sitting... and arrows were raining down from his left and right. A three-year-old boy was in front of the Imam when Uqba ibn Bashir al-Asadi shot an arrow towards him and he was martyred[13] ... Also, another child of the sons of Husayn (AS) ran to sit in his father's lap when a man shot an arrow and the arrow struck the hollow of his neck and he was killed"[14]. Conclusion An examination of numerous historical sources indicates that although there are disagreements regarding the name (Ali or Abdullah), the exact age (six months old, one year old, or a newborn), and the location of martyrdom (in front of the camp or on the battlefield) of this young child, and some reports even suggest the possibility of more than one child having been martyred, the very occurrence of this event is absolutely certain and a matter of fact. All sources are in agreement on this truth: that Imam Husayn (AS) had a nursing infant who was martyred with utmost injustice and cruelty; a clear proof of the injustice and the righteousness of Imam Husayn (AS). [1] . Al-Mazar al-Kabir, al-Mashhadi, Sheikh Abu Abdullah, p. 498. [2] . Tarikh al-Tabari = Tarikh al-Rusul wa al-Muluk, al-Tabari, Abu Jafar, Vol. 5, p. 468. [3] . From Medina to Medina (Martyrdom Account), Zahiri Tehrani, Sayyid Muhammad Jawad, p. 682. [4] . Encyclopedia of Imam Husayn Based on the Quran, Hadith and History, Mohammadi Ri-Shahri, Muhammad, Vol. 7, p. 33. [5] . Al-Irshad, Sheikh Mufid, Vol. 2, p. 135. [6] . Tarikh al-Tabari = Tarikh al-Rusul wa al-Muluk, al-Tabari, Abu Jafar, Vol. 5, p. 468. [7] . Maqtilat al-Husayn, al-Khwarazmi, Vol. 2, p. 37. [8] . Manaqib Ali Abi Talib, Ibn Shahr Ashub, Vol. 4, p. 109. [9] . Al-Luhuf ala Qutla al-Tuffuf, Sayyid ibn Tawus, p. 116. [10] . Tadhkirat al-Khawas, Subhi ibn al-Jawzi, p. 227. [11] . Matlub al-Sa'il fi Manaqib Ali al-Rasul, al-Nasibi al-Shafi'i, Muhammad ibn Talha, p. 257. [12] . Tarikh al-Ya'qubi, Ahmad ibn Abi al-Ya'qub, Vol. 2, p. 245. [13] . Al-Tabaqat al-Kubra – Tamimm al-Sahaba, Ibn Sa'd, Vol. 1, p. 470. [14] . Ibid., p. 471.

To what extent are the narrations regarding ghusl on the night or Day of Ashura historically authentic, and if so, do they contradict the reports of the caravan’s thirst? The question of "water and thirst" in the event of Ashura is one of the most significant historical and emotional themes in Shia narratives. Alongside numerous and mutawatir (mass-transmitted) reports about the thirst of Imam Husayn (AS) and his Ahl al-Bayt, certain narrations speak of the Imam (AS) and his companions having performed ghusl on the night or morning of Ashura. These two sets of narrations may appear contradictory at first glance, but a textual and historical examination reveals that this apparent contradiction can be reconciled. 1. Textual Credibility of the Bathing Narrations on Ashura According to the investigations of hadith scholars, the narrations regarding the ghusl of Imam Husayn (AS) on the night or morning of Ashura do not possess authentic and definitive chains of transmission, nor are they reported clearly and reliably in the ancient Ashura sources such as Maqtal al-Abi Mikhnaf, al-Irshad, or Ansab al-Ashraf. In historical analyses, the only definitive matter is the siege of water and the Imam’s thirst at the moment of martyrdom.[1] The reports about bathing have weak chains of transmission and cannot be ranked alongside the mutawatir reports concerning thirst. [2] Hadithological research demonstrates that until the morning of Ashura a small quantity of water remained in the tents, and the reports of severe thirst relate specifically to the noon of Ashura and the peak of the battle. [3] 2. Does Bathing Contradict the Reports of Thirst? Even if we accept the bathing narrations as authentic, several points resolve any apparent contradiction: Ghusl does not require abundant water; it can be performed with a very small quantity. The intensification of the water siege was gradual. It is plausible that on the night or morning of Ashura limited access to water still existed, while by noon the thirst had reached its peak. The water used for ghusl may have been unfit for drinking; that is, drinkable water may have been reserved for the children, while non-potable water was used for washing. Reliable historical sources also indicate that the closure of the Euphrates on the 7th of Muharram does not mean the absolute absence of water in the tents; rather, a small amount of water remained until the morning of Ashura. [4] 3. Mutawatir Reports of Thirst The reports concerning the thirst of the Imam (AS) and his companions are mutawatir and definitive, drawn from both Shia and Sunni sources, the ziyarat texts, and the narrations of the Prophet (SAW) and the Imams (AS). Examples include: - The thirst of Ali Akbar (AS): "The thirst has killed me." [5] - The movement of Abu al-Fadl al-Abbas (AS) to fetch water. [6] - The address of Hurr to the people of Kufa regarding the deprivation of Imam Husayn (AS), along with his women and children, from the waters of the Euphrates. [7] This extensive body of narrations confirms the certainty of the thirst, and its historical weight far exceeds that of the bathing reports. Conclusion Based on a textual and historical examination, the narrations concerning the bathing and washing of Imam Husayn (AS) and his companions on the night or morning of Ashura are not authentic and definitive, and cannot be ranked alongside the mutawatir reports regarding the thirst of the Imam (AS), his Ahl al-Bayt, and companions. Nevertheless, even if we assume these narrations to be authentic, there exists no real contradiction with the reports of thirst; for the use of a small quantity of water, the difference in the intensity of the water blockade during the siege, or the use of non-potable water can reconcile both sets of narrations. Thus, the credible historical picture remains that Imam Husayn (AS) and his companions were martyred with parched lips at the noon of Ashura, and the bathing narrations — if accepted — merely indicate the presence of a limited amount of water in the hours before the battle. [1] . Bihar al-Anwar, Allama al-Majlisi, vol. 45, p. 56. [2] . Article: "A Hadithological Analysis of the Narrations on Water and Thirst in Ashura", Mohsen Refaat and Sayyid Zia al-Din Ali Ansab, pp. 11–12. [3] . Ibid., p. 21. [4] . Ibid., p. 14. [5] . Bihar al-Anwar, Allama al-Majlisi, vol. 45, p. 43. [6] . Ibid., p. 41. [7] . Al-Irshad, al-Shaykh al-Mufid, vol. 2, p. 100.

Could the weather in Karbala in mid-October 680 AD have caused the severe, agonizing thirst described in historical accounts of the Battle of Karbala? Based on astronomical studies and the correspondence of lunar and solar calendars, the date of the event of Ashura and the martyrdom of Imam Husayn (AS) corresponds to October 12, 680 AD (20 Mehr of the year 59 Solar Hijri). [1] However, due to the use of a conventional calendar (mean crescent) in long-term calculations and the accumulation of the difference between the moon and the sun over several decades, there is a possibility of a difference of one to two days between this calculated date and the actual date. The examination of historical evidence also confirms that the time of Imam Husayn's (AS) presence in Karbala, contrary to popular belief, was not in the middle of summer. The timeline of this event can be reconstructed based on the following reports: 1. The timing of the Kufans' correspondence: In the letters that reached the Imam in Mecca, the people of Kufa had written: "The gardens have become green and the fruits have ripened; so whenever you intend, come toward us, for an army stands ready awaiting you." [2] This description indicates that the writing and dispatch of these letters took place in late spring or early summer. 2. The movement of Muslim (ibn Aqil): On the other hand, it is reported that Muslim hired two guides from the tribe of Qays; they lost their way during the night, became lost in the morning's disorientation, and were overcome by intense thirst and heat. [3] This account indicates that at the time of Muslim's movement toward Kufa, the weather was turning hot and the summer season had begun. Considering the time interval between Muslim's movement and the dispatch of the Sayyid al-Shuhada's (AS) caravan toward Iraq, one can conclude that the Imam's arrival in Karbala occurred in early autumn. Regarding the air temperature of Karbala during the period of the Sayyid al-Shuhada's (AS) stay, there is no direct and explicit report available; however, some implicit reports suggest heat during those days. Among such indications is a report related to the days before Ashura and the period of the Imam's caravan being besieged by the army of Umar ibn Sa'd. Sa'd ibn 'Ubayda says regarding this: "Due to the heat of the weather, I had entered the water along with Umar ibn Sa'd [to cool off]; at that moment, a man came and whispered to Umar ibn Sa'd that Ibn Ziyad had sent Juwayriyah ibn Badr and ordered that if you show any slackness in the matter of battle, he will strike off your neck." [4] This implicit report clearly demonstrates that the air temperature on those days was high enough that the commander of the enemy's army had taken refuge in the water to escape the heat and seek comfort. Furthermore, in another report pertaining to the days when water was cut off from Ahl al-Bayt (AS), reference is made to the rising trend of the air temperature during the day; it has been narrated: "The situation became difficult for the Imam, his loyal companions, and his honored Ahl al-Bayt; the companions went to seek water but returned empty-handed; therefore, spirits became grieved, hearts were broken, and souls withered. Gradually, the day passed and the weather grew hotter and hotter until the time of zawal (noon) arrived, the sun stood over the meridian, and the heat of the air reached its maximum intensity." [5] This precise description indicates that as noon approached, the air temperature reached its peak, and this very factor drastically reduced the threshold of endurance of those suffering from thirst. Based on this, one can understand that during the days of siege and the cutting off of water, the Imam's caravan faced the unbearable heat of midday. However, it must be noted that there is no explicit report indicating that "the heat of the weather" was the main cause of the extreme thirst on the Day of Ashura; on the contrary, evidence exists showing that this excessive thirst resulted from other factors. For example, regarding Ali Akbar (AS), who experienced intense thirst, it is recorded that he, while bearing numerous wounds on his body, said to his noble father: "O father! Thirst has brought me to my knees, and the heaviness of weaponry and iron armor has worn me out; is there a way to obtain even a sip of water so that I may gain strength against the enemies?" [6] Based on this, one can conclude that the primary cause of the heart-rending thirst of the Imam's companions was, in the first instance, the prohibition of access to water, and in the second instance, intense military activity (heavy armor and high mobility) and severe blood loss resulting from wounds; for, from a medical standpoint, blood loss (hypovolemia) and hemodynamic disorders are directly linked to the stimulation of the sensation of thirst and intense dehydration. [7] On the other hand, in some reports concerning the clothing of the Sayyid al-Shuhada (AS) at the moment of martyrdom, certain points are mentioned that can serve as another strong indication that the weather on the Day of Ashura was not intensely hot. In a narration from the noble book Al-Kafi, it is stated: "Husayn ibn Ali (AS) was martyred while wearing a jubbah (long garment) of khazz dakna' (dark or grey khazz); later, on his purified body, sixty-three marks were found from sword strikes, spear wounds, and arrow impacts"[8]. Also, in another historical report, it is mentioned that after the martyrdom of the Imam, Qays ibn Ash'ath plundered the Imam's qatifah (cloak or mantle), which was also made of khazz. [9] For a more precise elucidation of the concepts of khazz, jubbah, and qatifah, an examination of the views of lexicographers will be illuminating: Khazz: Lexicographers have provided various definitions for this word; in the first definition, the well-known khazz is a type of fabric woven from wool and silk, and wearing it is permissible, as it has been reported that some Companions and Successors (Tabi'un) also used such garments. [10] In another description, al-khazz is identified as the name of a four-legged aquatic animal, similar to a fox, that grazes on land and dives into water, and clothing is woven from its wool or fur. It has also been reported from Ibn Fereshta in his commentary on Majma' that khazz is the wool of a sea-sheep, and in hadith it has been mentioned that these are the same as beavers. Nevertheless, the well-known khazz is essentially the garments woven from wool and silk. [11] Jubbah: Regarding its meaning, it has been said that it is a long, lined garment formed by joining pieces of fabric together. [12] Qatifah: Lexicographers, in explaining qatifah, have said that it is a garment or covering that is fluffy (having nap or pile). [13] Although the aforementioned lexical definitions do not explicitly point to the seasonal nature of these garments, there exists a narration concerning the clothing of Imam Sajjad (AS) that confirms the use of khazz in the cold seasons; in this report it is stated: "Imam Sajjad (AS) would wear two garments in summer, which he would purchase for five hundred dinars; but in winter, he would wear a garment of mutarrif khazz (a type of precious and soft fabric), and with the arrival of summer, he would sell it for fifty dinars and give the proceeds in charity".[14] In explaining the term mutarrif, lexicographers have stated that mutarrif is a square (four-cornered) garment made of khazz upon which there are designs, symbols, or emblems. [15] Although, considering the variety of khazz garments, from the hadith of Imam Sajjad (AS) one can only infer the winter nature of the "mutarrif" type of it, yet taking into account the general nature of khazz fabric—which, according to the definitions, was either made from the skin of an animal similar to a fox (beaver) or woven from nap and silk—one can conclude that garments made from this material were generally intended for weather other than the scorching heat of the Arabian and Iraqi summer. This indication supports that the climate on the day of Ashura was more temperate than summer. Citing historical and long-term data from reputable global climate organizations—such as NASA (the MERRA-2 project), the World Meteorological Organization (WMO), and station-based data repositories such as Time and Date and WeatherSpark—over the past forty years shows that the temperature conditions of Karbala in the second half of the month of Mehr (corresponding to the timeframe of October 10, 680 AD) are as follows: the average maximum temperature is 34 degrees Celsius; the average minimum temperature is 20 degrees Celsius. Based on this, over the course of these forty years, there have been instances where the air temperature on the twentieth of Mehr was close to 40 degrees. [16] Now, it must be said that although the average temperature of the twentieth of Mehr over these forty years would not be considered a comfort temperature, it must be said that given the tropical climate and the disposition of the Arab people of that era, it would not have been regarded as "intense and unbearable heat." On the other hand, although Imam Husayn (AS) wore a khazz garment, since the style of his clothing differed from the "winter mutarrif" of Imam Sajjad (AS), one can understand that the structure of that jubbah and qatifah was compatible with an autumn temperature inclined toward warmth (around 35 degrees) and was at the very least not suitable for intense and scorching summer heat. Air temperature is only one of the stimuli of thirst, and considering these indications, it likely did not play a central and independent role in producing that intense thirst on the Day of Ashura. In fact, the prohibition of access to water, heavy military activity, the heaviness of combat equipment (armor and helmet), and severe blood loss resulting from wounds are the definitive and physiological causes of the heart-rending thirst of the Husayni caravan. Ultimately, it must be said that establishing the air temperature of Karbala in the range below 40 degrees cannot by any means, serve as a logical or reasonable argument for rejecting or undermining the reality of the thirst of Ahl al-Bayt (AS) on the Day of Ashura. [1] . www.britannica.com/biography/al-Husayn-ibn-Ali-Muslim-leader-and-martyr / Center for Astronomical Studies and Research / (To perform calculations, the user goes to the "Settings" section of the system and sets the start date in solar terms as 15/07/59 and the end date as 22/07/59. After registering the desired time period and selecting the "Calculate" option, the system automatically calculates the solar and lunar equivalent of the entered date and reports its correspondence with the occasion of Ashura.) [2] . Mustadrakat 'Ilm Rijaal al-Hadith, al-Namazi al-Shahrudi, al-Shaykh Ali, vol. 4, p. 197. [3] . Maqtal al-Husayn, al-Muqarram, al-Sayyid Abd al-Razzaq, p. 146. [4] . Az Madinah ta Madinah (Maqtal), Dhahni Tehrani, Sayyid Muhammad Jawad, p. 377. [5] . Ibid., p. 361. [6] . Maqtal al-Husayn, al-Khwarazmi, vol. 2, p. 35. [7] . Regulation of Thirst, Simon N. Thornton. [8] . Al-Kafi, al-Shaykh al-Kulayni, vol. 6, p. 452. [9] . Al-Malhuf 'ala Qatla al-Tufuf, al-Sayyid ibn Tawus, p. 178. [10] . Lisan al-Arab, Ibn Manzur, vol. 5, p. 345. [11] . Majma' al-Bahrayn, al-Turayhi al-Najafi, Fakhr al-Din, vol. 1, p. 641. [12] . Taj al-Arus, al-Zabidi, Murtada, vol. 2, p. 119. [13] . Al-Nihaya fi Gharib al-Hadith wa al-Athar, Ibn al-Athir, Majd al-Din, vol. 4, p. 84. [14] . Makarim al-Akhlaq, al-Tabarsi, Radi al-Din, vol. 4, p. 84. [15] . Shams al-'Ulum, al-Himyari, Nashwan, vol. 7, p. 55. [16] . NASA website, (According to the NASA website, all the days of forty years have been examined, and the temperature of each day has been individually recorded. This table can be given to an artificial intelligence so that it provides only the air temperature of October 12 for each year. In this way, we will have a more concise table of the air temperature of October 12 over the past forty years. Enter the following coordinates for the city of Karbala: latitude: 32.62, longitude: 44.03)

Does the Marriage of Lady Zaynab's (S) Daughters to the Umayyads Indicate Cordial Relations Between Ahl al-Bayt (AS) and the Umayyads? Among certain historical doubts, it is claimed that the marriage of Lady Zaynab's (S) daughters to members of the Umayyad dynasty indicates cordial and intimate relations between Ahl al-Bayt (AS) and the Umayyads. At first glance, this claim appears to be a political inference drawn from family relations; however, to reach a correct judgment, one must consult authoritative historical sources and determine whether such marriages actually occurred, and if so, what their nature was. 1. The Children of Lady Zaynab (S) According to reliable sources, Lady Zaynab (S) married Abdullah ibn Ja'far and had five children: Ali, 'Awn, Abbas, Muhammad, and Umm Kulthum.[1] With slight variation in another account, Ja'far al-Akbar, Ali, 'Awn al-Akbar, Abbas, and Umm Kulthum[2] are mentioned as her children. Therefore, Lady Zaynab's (S) only daughter was Umm Kulthum, who has drawn historical attention because of Mu'awiya's proposal of marriage for her to his son Yazid. [3] 2. The Story of Mu'awiya's Proposal for Umm Kulthum According to certain reports, Mu'awiya ibn Abi Sufyan attempted to marry the daughter of Abdullah ibn Ja'far to his son Yazid; however, through the intervention and prudent action of Imam Husayn (AS), this scheme failed, and he married the lady to Qasim ibn Muhammad ibn Ja'far—a matter we shall discuss further. Regarding the precise identity of this lady, there is disagreement among historical texts; some sources identify her as "Umm Kulthum," the daughter of Zaynab Kubra (S), [4] while others refer to her as "Zaynab," the daughter of Umm Kulthum[5] (which apparently both references refer to the same person). However, the essence of the story of Mu'awiya's proposal for his son is as follows: he wrote to Marwan ibn al-Hakam to propose Umm Kulthum, the daughter of Lady Zaynab (S), on behalf of Yazid. Abdullah ibn Ja'far stated that the decision regarding the daughter rested with Imam Husayn (AS). Marwan presented this proposal as "a means of reconciliation between Banu Hashim and Banu Umayya," but Imam Husayn (AS) firmly rejected the proposal and stated: "Our enmity with Banu Umayya is based on divine interests and cannot be bargained away for worldly interests." [6] This account demonstrates that Mu'awiya's proposal was a political act aimed at legitimacy-building, not a sign of cordial relations. 3. The Actual Marriage of Umm Kulthum According to historical sources, Umm Kulthum married Qasim ibn Muhammad ibn Ja'far ibn Abi Talib. Her husbands after Qasim have been identified as: Hajjaj ibn Yusuf, Aban ibn Uthman ibn Affan, [7] and Khalid ibn Yazid ibn Mu'awiya. [8] The sources do not mention Yazid as a husband of Umm Kulthum. 4. The Marriage of Umm Kulthum to Hajjaj ibn Yusuf Thaqafi First, it must be understood that the occurrence of such marital ties never implies acceptance of or legitimacy-granting to the inhumane conduct and violent approaches of these oppressive factions; for in many cases, these marriages took place under duress and threat. In reality, the Prophet's Household (SAW) always resisted such forced marriages with all their might. As an example, when Mu'awiya proposed Umm Kulthum for his son, Abdullah delegated the decision-making to Imam Husayn (AS); he, in turn, to prevent this marriage from taking place, immediately married her to his cousin Qasim ibn Muhammad ibn Ja'far. Nevertheless, after Qasim's death, Hajjaj ibn Yusuf, relying on force and threats, attempted to impose the marriage. Furthermore, examination of historical and hadith documents demonstrates that the marriage of individuals such as Umm Kulthum to Hajjaj ibn Yusuf was not an ordinary union, but rather the direct product of pressure, intimidation, and desperation in order to safeguard the lives of the Alawis. In fact, the Umayyad rulers, by imposing these marriages followed by purposeful divorces, sought—in addition to exerting psychological pressure on the Prophet's Household—to undermine their social standing among the Shia, and also to acquire a false legitimacy in the eyes of the devotees of Ahl al-Bayt (AS). As an example, reports in hadith sources indicate that the primary motive of Hajjaj ibn Yusuf behind this forced union was the murder of that Alawid lady—a matter that placed Abdullah ibn Ja'far in a dire and fearful situation. According to a narration that Ibn Abi Rafi' transmitted from Abdullah, he advised his daughter to recite a particular transmitted supplication (one that the Prophet (s) would utter in times of grief) to avert Hajjaj's evil and put his mind at ease. Historical sources emphasize that this measure proved effective, and Hajjaj divorced her before achieving his wicked objective. [9] Historical evidence indicates that Khalid ibn Yazid (the former suitor of this lady), through consultation and behind-the-scenes efforts with Abdul Malik, persuaded him to issue the divorce order to Hajjaj, and thus this ill-fated union was brought to an end. [10] Conclusion Through examination of historical narrations concerning the life of Umm Kulthum bint Abdullah ibn Ja'far, it can be understood that the family ties between the Alawis and the Umayyad rulers (including Mu'awiya and Hajjaj) were political instruments used by the Umayyads, who sought through these marriages to create a false balance and undermine the social standing of the Prophet's Household (s). The Alawis, through prudence and resistance (such as Imam Husayn's (AS) action in marrying her to Qasim), endeavored to prevent these ties from becoming instruments for dishonor or physical elimination. Therefore, these marriages were not signs of cordiality, but rather reflections of pressures, political confrontations, and efforts to safeguard the life and dignity of the Prophet's Household during times of crisis. [1] . Al-Tabaqat al-Kubra, by al-Waqidi (Ibn Sa'd), vol. 8, p. 340. [2] . Al-Ma'arif, by al-Dinawari (Ibn Qutayba), vol. 1, p. 207 / Ansab al-Ashraf, al-Baladhuri, vol. 2, p. 67. [3] . Al-'Awalim, Imam al-Husayn, by al-Bahrani, Shaykh Abdullah, p. 87. [4] . Ansab al-Ashraf, by al-Baladhuri, vol. 5, p. 142 / Mu'jam al-Buldan, by al-Hamawi (Yaqut), vol. 1, p. 469. [5] . Al-Jalis al-Salih al-Kafi wa al-Anis al-Nasih al-Shafi, by al-Ma'afi ibn Zakariya, p. 107. [6] . Al-ʿAwālim: Al-Imām al-Ḥusayn, Al-Baḥrānī, Sheikh ʿAbd Allāh, p. 87 / Manāqib Āl Abī Ṭālib, Ibn Shahrāshūb, Vol. 3, p. 199 / Biḥār al-Anwār, Al-ʿAllāmah al-Majlisī, Vol. 44, p. 207. [7] . Al-Ma'arif, by al-Dinawari, Ibn Qutayba, vol. 1, p. 207 / Nasab Quraysh, by al-Zubayri, Mus'ab ibn Abdullah, p. 82 / Ansab al-Ashraf, al-Baladhuri, vol. 2, p. 68. [8] . Al-Kamil fi al-Lugha wa al-Adab, by al-Mubarrad, Muhammad ibn Yazid, vol. 1, p. 273. [9] . Musnad Ahmad, by Ahmad ibn Hanbal, vol. 3, p. 285. [10] . Tarikh Dimashq, by Ibn Asakir, vol. 12, p. 125.

Do the narrations that say Yazid regretted killing Imam Husayn (AS), or that Imam Husayn (AS) wanted to go to Yazid, prove that the conflict between them was not really that significant? Following the event of Ashura, various political and religious currents in the Muslim world attempted to downplay or even deny Yazid's role in the martyrdom of Imam Husayn (AS). One of the tools employed by these currents was the transmission of narrations about Yazid's remorse or the Imam's proposals for going to him. Historical examination shows that these narrations were largely formed within the framework of Umayyad "exculpatory writing" and by certain Sunni writers and are not consistent with reliable historical evidence. 1. Yazid's Remorse: Reality or Narrative Fabrication? In reliable historical sources, after the martyrdom of Imam Husayn (AS), Yazid attempted to shift responsibility onto Ubaydullah ibn Ziyad; in one of the historical reports this matter is recorded as follows: After the Muslims severely condemned that oppressor for killing the fragrance of the Messenger of Allah (SAW), he expressed regret for this matter and sought to place the guilt of that crime upon the son of Marjana. He kept saying: "What would have been wrong with me had I endured hardship and kept him (Husayn) in my household and allowed him to do as he wished, even though this would have brought me criticism and weakened my authority, in order to preserve the sanctity of the Messenger of Allah (SAW) and respect his right and kinship? May Allah curse the son of Marjana, for by killing him, he made me an enemy among the Muslims and sowed enmity toward me in their hearts, for both the righteous and the wicked among the people hold me in enmity because of the significance of Husayn's killing among them. What have I to do with the son of Marjana? May Allah curse him and be wrathful upon him."[1] The prevailing presumption is that he said this in order to exonerate himself before the Muslims; had he truly been remorseful from the heart, he would have taken revenge upon him. He would have removed him from his position. He would not have thanked him, nor would he have granted him generous gifts and brought him close to himself, which testifies to his satisfaction and lack of remorse over what he had committed. [2] Furthermore, Abdolrahim Ghanavat and Mostafa Gohari Fakhr-Abad explicitly state in their research article that Yazid's remorse was more of a "political reaction" aimed at preserving his caliphal position, not an admission of error or a sign of rapprochement with Imam Husayn (AS). [3] 2. The Narration of the Imam's Request to Go to Yazid Some historical sources, such as the Tarikh al-Tabari, claim that Imam Husayn (AS), in conversation with Umar ibn Sa'd, put forward three proposals, one of which was to go to Yazid. [4] However, a careful examination of these reports shows: This narration lacks strong documentation, and in those very same sources, a narrator close to the Imam (Uqbah ibn Qays) explicitly states that the Imam (AS) never made such a statement. [5] 3. The Fundamental Conflict Between the Imam and Yazid Based on reliable sources, Imam Husayn's (AS) conflict with Yazid was not a simple political disagreement, but a doctrinal and moral one: Imam Husayn (AS) considered Yazid to be a sinful and unworthy person to lead the Muslim community; in this regard, Imam Husayn (AS) states: (One must bid farewell to Islam) if the community is afflicted with a ruler such as Yazid, I have heard from my grandfather, the Messenger of Allah (SAW), who said: "The caliphate is unlawful for Abu Sufyan." So, if you see Muawiyah on my pulpit, split open his belly. The people of Medina saw him on the pulpit but did not split open his belly, so Allah afflicted them with Yazid the sinful. [6] He characterized pledging allegiance to Yazid as approval of oppression and deviation from Islam, and for this reason he said: I did not rise out of rebellion, self-display, corruption, or tyranny, but rather to reform the community of my grandfather. I wish to enjoin good and forbid evil, and to follow the way of my grandfather and my father Ali ibn Abi Talib. [7] In letters and sermons attributed to Imam Husayn (AS), concepts such as the discourse of reform in opposition to the dominion and rule of Yazid are evident; in one of his sermons, Imam Husayn (AS) said regarding Yazid's government: O people! The Messenger of Allah said: Whoever sees a tyrannical ruler who permits what Allah has forbidden, breaks the covenant of Allah, opposes the Sunnah of the Prophet, and deals with Allah's servants through sin and aggression, and does not stand against him through action or speech, it is befitting of Allah to place him in the same station to which that unjust ruler proceeds. [8] This profound conflict fundamentally eliminated any possibility of reconciliation or rapprochement. Conclusion The expression of Yazid's remorse and the narrations regarding the Imam's proposal to go to him not only do not confirm the hypothesis that the differences between the two were minor, but upon examining reliable sources it becomes clear that these reports were largely fabricated by currents after Ashura in order to exonerate Yazid. The conflict between Imam Husayn (AS) and Yazid was a deep-rooted, doctrinal, and political one that never reached the level of reconciliation, and the uprising of Ashura was shaped precisely upon the foundation of this very confrontation. [1] . Tarikh al-Tabari, al-Tabari, Ibn Jarir, vol. 5, p. 506. [2] . The Life of Imam Husayn (AS), Baqir Sharif Qurashi, vol. 3, pp. 380-381 / Ashura: Roots, Motivations, Events, Consequences, Makarem Shirazi, Naser, vol. 1, p. 613. [3] . The Article "The Responsibility of Yazid in the Event of Karbala and the Martyrdom of Imam Husayn (AS)", Abdolrahim Ghanavat, Mostafa Gohari Fakhr-Abad. [4] . Tarikh al-Tabari, al-Tabari, Ibn Jarir, vol. 5, p. 413. [5] . Ibid., p. 414. [6] . Maqtal al-Husayn, al-Muqrami, al-Sayyid Abdolrazzaq, p. 132. [7] . Maqtal al-Husayn, al-Khwarizmi, vol. 1, p. 273. [8] . Tarikh al-Tabari, al-Tabari, Ibn Jarir, vol. 5, p. 403 / Maqtal al-Husayn, al-Khwarizmi, vol. 1, p. 335.

Why Did Imam Husayn (AS) Not Use Camel Milk to Quench His Thirst? The issue of thirst in the event of Ashura is one of the most definite and prominent historical realities, a reality extensively recorded in reliable historical, literary, and supplicatory sources. The question of whether the presence of milking camels in the caravan could have prevented the onset of thirst requires a careful examination of historical sources and an analysis of the actual conditions on the battlefield of Karbala. 1. Historical Reports About the Thirst of Husayn's Caravan All reliable historical sources—from the early Maqatil (martyrdom accounts) to later works—agree on one point: the army of Umar ibn Sa'd cut off water from Imam Husayn's (AS) caravan from the seventh of Muharram (three days before the martyrdom) and left no means of access to water. This matter is explicitly stated in numerous historical reports.[1] 2. Were Alternative Resources Such as Camel Milk Available? None of the reliable historical sources mention that Imam Husayn (AS) or his companions used camel milk to relieve their thirst. Historical research also confirms that no such report exists in reliable sources. 3. Historical and Logical Reasons for the Impossibility of Using Camel Milk A) The Number of People in the Caravan and the Limitation of Camel Milk Early historical sources such as Tarikh al-Tabari, [2] reports from Shaykh al-Mufid, [3] and others report[4] the water blockade and severe thirst of Imam Husayn's (AS) caravan in Karbala. [5] Given the presence of men, women, and children in this caravan, even the existence of several milking camels could not have fully met the hydration and nutritional needs of this population under siege conditions. B) Wartime and Siege Conditions The main problem of thirst was not the absence of alternative resources; it was the complete blockade of water. The enemy army even prohibited the digging of wells, and historical reports show that after Ibn Ziyad learned of the Imam's attempt to dig a well, he issued orders to prevent it. [6] C) The Absence of Any Historical Record of Camel Milk Being Used Despite the high level of precision with which historians recorded the details of the Ashura event, there is no report of camel milk being used. This historical silence indicates that such a possibility either did not exist or was practically not viable. 4. Water Supply Until the Ninth of Muharram Some reliable sources, such as Ibn A'tham[7] and Khwarizmi, [8] have reported that Imam Husayn (AS) had been supplying water by digging wells before the siege intensified, but after the enemy's prohibition, severe thirst began. [9] Conclusion In light of historical evidence, the presence of milking camels could not have prevented the severe thirst of Imam Husayn's (AS) caravan, because the thirst resulted from a complete water blockade, not from a lack of alternative resources. The limited capacity of camel milk, the large number of people in the caravan, the wartime conditions, and the absence of any historical record of such use all demonstrate that this hypothesis is historically and logically untenable. The thirst of Ashura is an absolute and documented reality in reliable sources, and no historical report denies it by suggesting the existence of alternative resources. [1] . Tarikh al-Tabari, al-Tabari, Ibn Jarir, vol. 4, p. 312 / al-Akhbar al-Tiwal, al-Dinawari, Abu Hanifa, p. 255 / al-Kamil fi al-Tarikh, Ibn al-Athir, Izz al-Din, vol. 4, p. 53, etc. [2] . Tarikh al-Tabari, al-Tabari, Ibn Jarir, vol. 5, p. 412. [3] . Al-Irshad, al-Shaykh al-Mufid, vol. 2, p. 86. [4] . Tajarib al-Umam wa Ta'aqub al-Himam, Ibn Miskawayh, vol. 2, p. 70. [5] . Maqatil al-Talibiyyin, Abu al-Faraj al-Isfahani, p. 78. [6] . Al-Futuh, Ibn A'tham, vol. 5, p. 91. [7] . Ibid. [8] . Maqtal al-Husayn, al-Khwarizmi, vol. 1, p. 346. [9] . Al-Irshad, al-Shaykh al-Mufid, vol. 2, p. 86.

What is meant by the Event of Ghadir Khumm? Before delving into the Event of Ghadir Khumm, it is necessary to clarify what "Ghadir Khumm" means in lexicographical sources. Ibn Durayd states: "Khumm" is the name of a well-known pond (Ghadir means pond), and it is there that the Prophet (SAW) stood and delivered a sermon regarding the virtues of Amir al-Mu'minin, Ali ibn Abi Talib (AS).[1] Ibn Athir, in his book, states: "Ghadir Khumm" is a location between Mecca and Medina, where there is a flowing spring, and the Prophet (SAW) performed prayers there; [2] Yaqut al-Hamawi, who was an inquisitive traveler and geographer, under the entry "Ghadir Khumm," states: It is the name of a place where a famous water reservoir is located. [3] Al-Juhari writes in Sihah: "Ghadir Khumm" is the name of a place between Mecca and Medina in the region of Juhfah. [4] Al-Firuzabadi states: "Ghadir Khumm" is the name of a place three miles from Juhfah, situated between the two Holy Shrines (Mecca and Medina). [5] The Event of Ghadir is among the significant and enduring events in Islamic history, shining like a bright star in the sky of this great religion. It has always been a subject of attention and discussion among Muslims, particularly among scholars, historians, and theologians. This historical occurrence not only holds a prominent position in terms of time and place but also regarding its messages, implications, and religious and social effects. For this reason, throughout various centuries, diverse viewpoints and interpretations have emerged regarding it, and each intellectual current has endeavored to interpret and explain this event in accordance with its theological foundations and its own reading of Islam. Nevertheless, the core of the Ghadir event, based on historical reports, unfolded as follows: The Noble Prophet (SAW), in the tenth year of the Hijra, set out to perform the pilgrimage to the House of Allah and called people to Hajj. This pilgrimage has been recorded under various names: Hajjat al-Wada (Farewell Pilgrimage), Hajjat al-Islam (Pilgrimage of Islam), Hajjat al-Balagh (Pilgrimage of Proclamation), Hajjat al-Kamal (Pilgrimage of Perfection), and Hajjat al-Tamam (Complete Pilgrimage). On the 25th of Dhu al-Qi'dah, four or five days before Dhu al-Hijjah, the Prophet (SAW) left Medina with the intention of performing Hajj. At that time, due to the public announcement, a large number of people had arrived in Medina and joined the Prophet (SAW) on his journey to Hajj. The Prophet (SAW) placed all his wives and members of his household in howdahs (covered litters) and set out for Hajj with his entire family, while a massive host of Arab tribes, Muhajirun (Emigrants), and Ansar (Helpers) moved with him. [6] On the 4th of Dhu al-Hijjah, the Prophet (SAW) entered Mecca. The number of attendees at this pilgrimage has been cited as ranging from forty thousand to one hundred and fourteen thousand people. [7] After performing the rites of Hajjat al-Wada and on the return journey to Medina, on the 18th of Dhu al-Hijjah in the tenth year of the Hijra, in a region between Mecca and Medina named Juhfah, beside a pond that later became known as Ghadir Khumm, he stopped. [8] This location, due to its specific geographical position, was considered one of the important and strategic points on the route of Hijazi caravans. The Prophet (SAW) ordered the Muslims who were with him to gather, forming that great assembly; such that those present and accompanying the Prophet (SAW) on that day witnessed one of the most important sermons in Islamic history. After performing the prayer, the Prophet (SAW) delivered a sermon. In this speech, while reminding Muslims of their religious and ethical responsibilities, he emphasized the importance of adhering to values such as trustworthiness, integrity, loyalty, good conduct, and respecting the rights of others. Furthermore, in a significant portion of his speech, he introduced and praised the status of Imam Ali (AS), reminding people of his outstanding virtues and characteristics. Subsequently, he uttered that famous and historical statement: "For whomever I am his Mawla, Ali is his Mawla. O Allah, love whoever loves him and be an enemy to whoever opposes him." [9] This statement, as one of the most significant expressions cited in the Event of Ghadir, has received extensiv e attention throughout Islamic history and has been analyzed from various theological, historical, and doctrinal perspectives. This event has been regarded as a clear indicator of the appointment of Imam Ali (AS) as successor and leader, although some others, with different interpretations, have proposed other meanings for it. Nonetheless, what is certain is that Ghadir Khumm is not merely a simple historical event; rather, it is a fateful incident in Islamic history whose message has remained alive and influential in the thought and culture of Muslims to this day. [1] . Jamharat al-Lughah, Ibn Durayd, Vol 1, p.108. [2] . Al-Nihayah fi Gharib al-Hadith wa al-Athar, Ibn al-Athir, Abu al-Sa'adat, Vol 2, p.81. [3] . Mu'jam al-Buldan, al-Hamawi, Yaqut, Vol 2, p.389. [4] . Al-Sihah: Taj al-Lughah wa Sihah al-Arabiyyah, al-Juhari, Abu Nasr, Vol 5, p.1916. [5] . Al-Qamus al-Muhit, al-Firuzabadi, Majd al-Din, p.1104. [6] . Al-Tabaqat al-Kubra, Ibn Sa'd, Vol 2, p.130. [7] . Al-Sira al-Halabiyya = Insan al-Ayun fi Sira al-Amin al-Ma'mun, al-Halabi, Nur al-Din, Vol 3, pp.361. [8] . Al-Fusul al-Muhimma fi Ma'rifat al-Imama, al-Maliki al-Makki, Ali ibn Muhammad ibn Ahmad, Vol 1, p.237. [9] . Manaqib Ali, Ibn al-Maghazli, p.44.

Is Istighatha (Seeking Help) Shirk? Why? Seeking help (Istighatha: asking for assistance during sorrow, grief, pain, and hardship[1]) from the Saints of Allah, Prophets, and Imams (AS) is not considered Shirk. The nature of this act is "turning to intermediaries authorized by Allah," not worshipping them as independent entities. The main reasons for this are: 1. Emphasis in the Quran on "Allah’s Permission": The Holy Quran explicitly states that the miracles and extraordinary deeds of chosen servants occur only "BY ALLAH’S PERMISSION" (B'IZNILLAH). For example, Jesus (AS) healed the blind and lepers and resurrected the dead, yet he explicitly clarified that he performed these acts by Allah’s permission. [2] This qualifier indicates that the ultimate effective power belongs to Allah alone, and the Saints are merely channels of grace and instruments for the realization of divine will. Therefore, when we ask of them in this manner ("by Allah’s permission"), we have, in fact, affirmed Monotheism. [3] 2. The Quranic and Historical Pattern: In the Quran itself, seeking help and intercession from righteous servants is considered a natural and legitimate act. A prominent example is the request of Joseph’s (AS) brothers from their father Jacob (AS), using the phrase "O our father, ask forgiveness for us".[4] This verse demonstrates that seeking spiritual aid and intercession from pious humans is not only not Shirk, but is also accepted within the religion of Islam. Additionally, narrations such as the request for healing from the Holy Prophet (SAW) by a blind person indicate the legitimacy of this act in religious sources. [5] 3. Correct Understanding of the Unity of Actions and the System of Causes: Monotheism is not limited to the Unity of Allah’s Essence; it also includes "Unity in Lordship and Creativity," meaning there is no effective agent in the universe except by Allah’s allowance. [6] Allah has created the world such that matters are realized through "causes" (intermediaries). Just as the growth of a plant depends on sunlight and rain (but they are not the creators of the plant, rather they are causes), in spiritual matters, forgiveness and salvation require causes such as repentance, righteous deeds, and the intercession of Allah’s Saints. Intercession is a form of "legislative causality" for salvation, which does not contradict Monotheism, as both are realized by Allah’s permission. [7] The main challenge in the discussion of Istighatha (seeking help) is the confusion between the "Causer of Causes" and the "causes." Critics of Istighatha assume that any attention to other than Allah amounts to ignoring Allah’s power. However, in a profound theological view, the universe is a system that Allah has willed to be managed through causes (material or spiritual). [8] 4. Trustworthy Power and Obedience to the Divine Command: Imam Ali (AS), in response to a question regarding the independence of human power, stated that human power and ability are a divine trust that Allah grants to or withdraws from His servants. [9] The Saints of Allah are also executors and trustees of these trusts. Thus, their intercession is a manifestation of obedience to the Divine Command and a utilization of the capacity Allah has established for them. 5. The Doctrinal Boundary Between Istighatha and Shirk: The fine line between Shirk and Istighatha lies in the "worldview" and "inner belief" of the person seeking help. This boundary is drawn based on two different assumptions: Shirk-like State (Attributing Independence): If a person seeks help from a Prophet or a Saint of Allah while believing that said revered personality possesses power that is "intrinsic," "independent," and "parallel to Allah," capable of altering destiny without Allah’s permission, this act is Shirk. This perspective is the very essence of pre-Islamic Shirk, which regarded idols as partners of Allah and attributed independent efficacy to other than Allah. Monotheistic State (Proximity and Obedience): In this assumption, which is the main viewpoint of the School of the Ahl al-Bayt (AS), Istighatha means turning to "causes of proximity." In this view, the Saint of Allah is like a mirror that reflects Allah’s light. Just as we need oxygen and water (material causes) to survive, while simultaneously acknowledging Allah as the "Giver of Life," in spiritual matters, we seek refuge in those to whom Allah has granted a special status. This means we do not attribute "power parallel to Allah" to that intermediary; rather, we attribute "power within the continuum of Allah’s power" to them. In other words, seeking help from the Saints is seeking help from Allah’s Will, which has crystallized in their beings. [10] Conclusion: Therefore, the doctrinal boundary between the two lies in the "intention and inner belief." If Istighatha is performed with the intention of "attributing independence" to other than Allah, it is an exit from the circle of Monotheism. However, if Istighatha is a request for mediation from someone whom Allah has made "beloved and close," it is not only not Shirk, but it represents the highest degrees of belief in the world’s Lordly system; [11] because the one seeking help, through this act, confesses that Allah manages the world based on a system in which certain servants hold a special position for intercession and support. In reality, seeking help through intermediaries is an honor to the very system that Allah Himself has delineated. [1] . Istighatha and its Jurisprudential Status, Qadari, Mohammad-Taher, p. 21. [2] . Aal-E-Imran: 49 «وَ أُبْرِئُ الْأَكْمَهَ وَ الْأَبْرَصَ وَ أُحْيِ الْمَوْتى‌ بِإِذْنِ اللَّهِ » [3] . Wahhabism at a Crossroad, Makarim Shirazi, Naser, p. 89. [4] . Yusuf: 97 «یا أَبانا اسْتَغْفِرْ لَنا» [5] . Musnad Ahmad, Ahmad ibn Hanbal, Vol. 28, p. 480. [6] . Al-Hikmah al-Muta'aliyah fi al-Asfar al-Aqliyyah al-Arba'ah, Mulla Sadra, Vol. 2, p. 216 « قد اشتهر من الفلاسفة الأقدمين أن المؤثر في الوجود مطلقا هو الواجب تعالى و الفيض كله من عنده...». [7] . Payam-e-Quran (Message of the Quran), Makarim Shirazi, Naser, Vol. 6, p. 408. [8] . Sharh al-Kafi, Mazandarani, Mulla Salih, Vol. 5, p. 168 « أبى اللّه أن يجري الأشياء إلّا بأسباب...». [9] . Bihar al-Anwar, Allamah Majlisi, Vol. 5, p. 75. [10] . Sharh Dua al-Sahar, Khomeini, Sayyid Ruhollah, p. 104 «و هو الأول و الآخر و الظاهر و الباطن، كذلك الأفعال و الحركات و التأثيرات كلها منه في مظاهر الخلق. فالحق فاعل بفعل العبد و قوةُ العبد ظهور قوة الحق». [11] . Tawassul: Monotheism or Shirk?, Makarim Shirazi, Naser, p. 13.

What is the Quran’s View on Istighatha (Seeking Help)? Istighatha is derived from the root "غوث" meaning to seek help, cry for assistance, and ask for salvation during hardship and affliction.[1] It takes two forms: Istighatha bil-Qawl (Istighatha by speech): If someone asks another for help using words and phrases, it is called Istighatha by speech. Istighatha bil-Fi'l (Istighatha by action): If someone requests help through their state or actions, it is called Istighatha by action. [2] The Holy Quran states that relying on the Originator of causes and turning to Him in tight spots and difficulties is innate to human nature. Even those without religion, when faced with destitution and despair regarding apparent means, cry out only to the court of Allah. The noble verse «وَ ما بِکُمْ مِنْ نِعْمَةٍ فَمِنَ اللَّهِ ثُمَّ إِذا مَسَّکُمُ الضُّرُّ فَإِلَیْهِ تَجْئَرُونَ»[3] refers to the fact that all blessings are from Allah, and when harm or misfortune befalls a person, they only cry out to Him (beseech and seek His help). This behavior demonstrates humanity’s practical acknowledgment of Allah’s Oneness in removing afflictions. [4] Examples of Istighatha in the Holy Quran The derivatives of the word "Istighatha" appear four times in the Quran: - The Istighatha of the Believers in the Battle of Badr: The Muslims, in the peak of anxiety, sought help from Allah, and Allah assisted them with angels: «إِذْ تَسْتَغِيثُونَ رَبَّكُمْ فَاسْتَجَابَ لَكُمْ أَنِّي مُمِدُّكُمْ بِأَلْفٍ مِنَ الْمَلَائِكَةِ مُرْدِفِينَ»[5] - The Istighatha of believing parents for the guidance of their child: «وَهُمَا يَسْتَغِيثَانِ اللَّهَ وَيْلَكَ آمِنْ إِنَّ وَعْدَ اللَّهِ حَقٌّ»[6] - The Istighatha of one of Moses’ (AS) followers against his enemy: «فَاسْتَغَاثَهُ الَّذِي مِنْ شِيعَتِهِ عَلَى الَّذِي مِنْ عَدُوِّهِ»[7] - The Istighatha of the people of Hell for deliverance from punishment, which is not answered: «وَإِنْ يَسْتَغِيثُوا يُغَاثُوا بِمَاءٍ كَالْمُهْلِ يَشْوِي الْوُجُوهَ»[8] The Quran addresses the topic of Istighatha in many other verses, even if it does not use the specific word "Istighatha," such as: - Salvation of Prophet Noah (AS) and his family from grief after calling upon Allah: «وَنُوحًا إِذْ نَادَىٰ مِنْ قَبْلُ فَاسْتَجَبْنَا لَهُ فَنَجَّيْنَاهُ وَأَهْلَهُ مِنَ الْكَرْبِ الْعَظِيمِ».[9] - The restoration of health to Job (AS) and the increase of his family, as a result of Job’s (AS) Istighatha to Allah: «وَأَيُّوبَ إِذْ نَادَىٰ رَبَّهُ أَنِّي مَسَّنِيَ الضُّرُّ وَأَنْتَ أَرْحَمُ الرَّاحِمِينَ * فَاسْتَجَبْنَا لَهُ فَكَشَفْنَا مَا بِهِ مِنْ ضُرٍّ».[10] - The Istighatha of Prophet Zechariah (AS) from Allah to request a child: «فَاسْتَجَبْنَا لَهُ وَوَهَبْنَا لَهُ يَحْيَىٰ وَأَصْلَحْنَا لَهُ زَوْجَهُ ۚ إِنَّهُمْ كَانُوا يُسَارِعُونَ فِي الْخَيْرَاتِ وَيَدْعُونَنَا رَغَبًا وَرَهَبًا ۖ وَكَانُوا لَنَا خَاشِعِينَ».[11] - The deliverance of Prophet Jonah (AS) from grief resulting from his Istighatha in the belly of the whale: «فَاصْبِرْ لِحُكْمِ رَبِّكَ وَلَا تَكُنْ كَصَاحِبِ الْحُوتِ إِذْ نَادَىٰ وَهُوَ مَكْظُومٌ».[12] Conclusion: The Quran’s view on Istighatha can be summarized in several key points: Seeking Istighatha from Allah in all circumstances, especially during hardships, is commendable and endorsed by the Quran. Prophets and believers have always been encouraged to do so. Seeking Istighatha from humans in normal and natural affairs is also endorsed in the Quran, as evidenced by Prophet Moses (AS) and Dhul-Qarnayn being asked for help and responding accordingly. Seeking Istighatha from the Friends of Allah (Awliya) for intercession and supplication is not prohibited in the Quran, given their high status with Allah. The Istighatha of disbelievers and oppressors on the Day of Judgment will be ineffective and unanswered. True Istighatha must be accompanied by humility, pleading, and focus on the Lordship of Allah. [13] [1] . Mujam Maqayis al-Lughah, Ibn Faris, Vol. 4, p. 400. [2] . Istighatha and its Juridical Status, Qadari, Mohammad Taher, p. 17. [3] . An-Nahl: 53. [4] . Al-Mizan fi Tafsir al-Qur’an, Allamah Tabatabai, Vol. 12, p. 272. [5] . Al-Anfal: 9. [6] . Al-Ahqaf: 17. [7] . Al-Qasas: 15. [8] . Al-Kahf: 29. [9] . Al-Anbiya: 76. [10] . Al-Anbiya: 83-84. [11] . Al-Anbiya: 90. [12] . Al-Qalam: 49. [13] . Farhang-e Qur’an, Hashemi Rafsanjani, Vol. 3, pp. 158-168.

How Many Categories Does Istighatha (Seeking Help) Have? Istighatha can be classified into various categories from different angles, including: 1. From a Jurisprudential Perspective and Ruling Obligatory Istighatha (Istighatha Wajib): This type of Istighatha becomes meaningful when saving a person’s life, property, or honor (whether one’s own or another’s) depends on seeking help. If someone faces the danger of death or witnesses a great injustice that can only be resolved by crying for help, it is religiously obligatory for them to perform Istighatha. In reality, silence is not permissible here, and the effort to save oneself is considered a divine duty. Forbidden Istighatha (Istighatha Haram): Seeking help in the path of sin, oppressing others, or assisting the oppressor renders Istighatha forbidden. Additionally, Istighatha that implies shirk (i.e., considering the helper independent of God’s will and equal to His power), or that leads to the degradation of religion or the undeserved humiliation of a believer, falls under prohibited acts. In simple terms, crying out for help to commit an act that incurs God’s wrath is an example of this category. Recommended Istighatha (Istighatha Mustahabb): The most radiant manifestation of Istighatha is its recommended form; that is, turning to the Presence of Allah and seeking intercession through the Divine Saints during hardships to open doors for spiritual and material affairs. This act, rooted in reliance (Tawakkul) and servitude, is recommended not only for fulfilling needs but also for drawing closer to Allah and strengthening one’s spirit of servitude. Passionate prayers and intimate supplications in the depths of the night are the most beautiful forms of recommended Istighatha. Detestable Istighatha (Istighatha Makruh): Some eminent scholars of ethics and jurisprudence believe that seeking help from created beings for matters one is capable of doing oneself, or repeatedly requesting help from those who have no desire to help, is detestable. This act may diminish a person’s self-esteem. In fact, as long as necessity does not dictate otherwise, relying on others besides Allah and requesting help from servants is not the ideal view of Islam. Permissible Istighatha (Istighatha Mubah): This category includes everyday and normal requests in life that have no specific religious orientation (neither mandatory nor prohibited). For example, asking a neighbor for help in moving an object or requesting assistance from a colleague in administrative matters. Here, Istighatha is a common social behavior that the Sacred Lawgiver has left to the individual’s discretion.[1] 2. Regarding the Addressee (The One from Whom Help is Sought) Istighatha Directed to the Essence of Allah the Exalted (Absolute Cry for Help): In this highest rank, the distressed person sets aside all material means and intermediaries and turns directly to the Creator of the universe. This Istighatha is rooted in "Unity of Actions" (Tawhid al-Af’al); that is, the belief that absolute power and the true solver of knots belong to Him alone. The famous phrase "Ya Ghiyath al-Mustaghithin" (O Bestower of Help to Those Seeking Help) in the Du’a al-Jawshan al-Kabir is a manifestation of this type of Istighatha. Here, the servant sees no veil between themselves and their Lord and calls Him as the only refuge. [2] Istighatha Directed to the Saints of Allah (Awliya’ Allah): In this rank, a person seeks intercession through those who have dignity and status in the sight of Allah to attain divine proximity and resolve problems. This type of seeking help is not alongside Allah’s power, but within it; that is, we ask the Divine Saints to assist us by Allah’s permission and through the miracles He has granted them. 3. Based on the Characteristics of the Addressee (The One from Whom Help is Sought) Regarding the Life and Death of the Intermediary: Istighatha is sometimes directed to a person who is alive in the worldly life and has physical presence, such as seeking help from Prophet Moses, which the Quran mentions; [3] and sometimes it is directed to a lofty spirit in the barzakh life (after worldly death).[4] This view is based on the belief that the spiritual perfections of the Saints do not perish with death, and their sacred bond with the material world for resolving knots remains ever-present. Regarding Power and Scope of Ability: Some matters are within the power of humanity, such as one of Prophet Moses’ companions seeking his help to assist and defend him against the oppressor. [5] Other matters are beyond human capability, such as Prophet Solomon’s request to his courtiers to bring the throne of Bilqis in a very short and unbelievable time, which is a superhuman act. [6] 4. Regarding the Subject and Realm of Need Istighatha in Worldly Affairs: Turning to the Saints to resolve life’s difficulties, heal illnesses, and open doors for sustenance and material life. [7] Istighatha in Otherworldly Affairs (Seeking Intercession): The highest level of Istighatha, in which the servant asks the chosen ones of Allah for intercession and assistance to save themselves from the terrors of the Day of Resurrection, have their sins forgiven, and attain eternal happiness. [8] In reality, these classifications show that the presence of the Saints of Allah in a believer’s life is comprehensive, encompassing everything from the smallest worldly needs to the most pivotal otherworldly destinies. Conclusion: From a jurisprudential perspective, Istighatha is divided into five rulings: obligatory (wajib), forbidden (haram), recommended (mustahabb), detestable (makruh), and permissible (mubah). Furthermore, regarding the addressee, it is either directed directly to Allah or through the intermediaries of the Saints of Allah (Awliya’ Allah). In the latter case, it is categorized based on the intermediary’s state (alive or deceased), the nature of their capability (human or superhuman), and the subject of the request (worldly or otherworldly). [1] . Al-Mu’jam al-Fiqhi al-Maysur, Al-Ansari, Sheikh Muhammad Ali, Vol. 3, pp. 11-12. [2] . For example, the Istighathah of the believers mentioned in the Quran: «إذ تستغيثون ربكم فاستجاب لكم أني ممدكم بألف من الملائكة مردفين» Al-Anfal: 9. [3] . Al-Qasas: 15 «فَاسْتَغَاثَهُ الَّذِي مِنْ شِيعَتِهِ عَلَى الَّذِي مِنْ عَدُوِّهِ». [4] . Al-Mu’assasa al-Kubra ‘an Fatimah al-Zahra’ (SA), Al-Ansari al-Zanjani, Ismail, Vol. 10, p. 236. [5] . Al-Qasas: 15 «فَاسْتَغَاثَهُ الَّذِي مِنْ شِيعَتِهِ عَلَى الَّذِي مِنْ عَدُوِّهِ». [6] . An-Naml: 38 «قَالَ يَا أَيُّهَا الْمَلَأُ أَيُّكُمْ يَأْتِينِي بِعَرْشِهَا قَبْلَ أَنْ يَأْتُونِي مُسْلِمِينَ». [7] . Bihar al-Anwar, Allamah Majlisi, Vol. 43, p. 350. [8] . For example, the Istighathah of Joseph’s brothers from their father for divine forgiveness: «قَالُوا يَا أَبَانَا اسْتَغْفِرْ لَنَا ذُنُوبَنَا إِنَّا كُنَّا خَاطِئِينَ» Yusuf: 97.

What is Istighatha (seeking help)? Lexically, Istighatha means seeking help and support.[1] To explain the nature of Istighatha, one must refer to its linguistic root, namely (غَوَثَ). This word indicates only one meaning, which is “غَوْث” (derived from the source اغاثه); a concept meaning rescuing, helping, and supporting the helpless in moments of difficulty and crisis. [2] Based on this foundation, technically, Istighatha refers to requesting help from another. [3] More precisely, it can be said: “Requesting help during sorrow, grief, pain, and affliction.” [4] The point that distinguishes Istighatha from concepts such as Tawassul is its exclusivity to times of intensity, hardship, and distress, whereas Tawassul can occur both in times of hardship and in times of ease. [5] In the verses of the Holy Quran, this word is used exactly with this meaning on multiple occasions; for instance, in the account of Prophet Moses (AS), it is mentioned that he one day entered the city and encountered two men who were fighting; one was a follower of his (from the Children of Israel) and the other was from his enemies (the Pharaonic faction). At that moment, that follower sought help and Istighatha from Prophet Moses (AS) to overcome his enemy. Moses (AS) then struck the enemy on his body with a forceful blow, which led to his death. Following this incident, Prophet Moses (AS) pointed out that this conflict and struggle were from the deception and temptations of Satan. [6] Allah says in Surah Al-Anfal: “(Recall) when you asked for the help of your Lord, and He responded to you, ‘I will reinforce you with a thousand angels, coming one after another.’” [7] Based on the established principles, scientifically defined, Istighatha means seeking aid to escape hardships and taking refuge in a person capable of providing protection and salvation. This word and its derivatives (such as the phrase “وا غوثاه”) indicate a specific type of help-seeking for emerging from crises and afflictions, accompanied by humility, entreaty, and complete submission; to the extent that the one seeking help (Mustaghith) places himself entirely under the protection and management of the rescuer. [8] Conclusion: Istighatha means calling for help and seeking assistance in the face of extreme urgency and distress, rooted in the concept of “غوث” (succor). This act involves sincerely taking refuge in a capable rescuer to escape crises, accompanied by supplication and humble entreaty (pure supplicating), placing the individual under complete protection; as confirmed in the Holy Quran as a practical tradition when facing hardships. [1] . Mu’jam al-Mastalahat wa al-Alfaz al-Fiqhiyyah, Abdul Mun’im, Mahmoud Abdul Rahman, Vol 1, p. 150. [2] . Mu’jam Maqayis al-Lughah, Ibn Faris, Vol 4, p. 400. [3] . Al-Mufradat fi Gharib al-Quran, Al-Raghib Al-Isfahani, Vol 1, p. 617. [4] . Istighatha wa Jaygah-e Shar’i-ye An, Ghadiri, Mohammad Taher, p. 21. [5] . Mu’jam al-Mastalahat wa al-Alfaz al-Fiqhiyyah, Abdul Mun’im, Mahmoud Abdul Rahman, Vol 1, p. 150. [6] . Al-Qasas: 15 «وَدَخَلَ الْمَدِينَةَ عَلَىٰ حِينِ غَفْلَةٍ مِنْ أَهْلِهَا فَوَجَدَ فِيهَا رَجُلَيْنِ يَقْتَتِلَانِ هَٰذَا مِنْ شِيعَتِهِ وَهَٰذَا مِنْ عَدُوِّهِ فَاسْتَغَاثَهُ الَّذِي مِنْ شِيعَتِهِ عَلَى الَّذِي مِنْ عَدُوِّهِ فَوَكَزَهُ مُوسَىٰ فَقَضَىٰ عَلَيْهِ قَالَ هَٰذَا مِنْ عَمَلِ الشَّيْطَانِ.» [7] . Al-Anfal: 9 «إِذْ تَسْتَغِيثُونَ رَبَّكُمْ فَاسْتَجَابَ لَكُمْ أَنِّي مُمِدُّكُمْ بِأَلْفٍ مِنَ الْمَلَائِكَةِ مُرْدِفِينَ» [8] . Farhang-e Quran, Hashemi Rafsanjani, Vol 3, p. 158.

What is the philosophy of intercession? In the Shia thought system, intercession is a phenomenon beyond simple mediation for forgiveness of sins. This divine mechanism serves as a wise tool for achieving fundamental goals. In this writing, we will examine the philosophy of intercession through four main axes. 1. Intercession; active hope and guarantee of salvation in the face of despair Intercession, in religious logic, is not merely a request for forgiveness, but an educative and uplifting mechanism for guiding humanity. Intercession is, in fact, a plea made by the Prophet Mohammad (SAW) and other divine representatives from the presence of the Almighty Allah for the forgiveness of sins or the fulfillment of the needs of His servants. Therefore, intercession is a type of prayer and deep hope in Allah's infinite grace.[1] Thus, one of the most significant benefits of intercession is its educational and psychological role in maintaining human hope. When an individual knows that even after slipping, there is a way back, and the divine representatives are praying for them, they do not fall into despair and hopelessness. This hope, if understood correctly, does not drive the individual toward sin or make them bold and reckless; rather, as Allameh Tabatabai states in his Tafsir Al-Mizan, this hope saves a person from total downfall and ultimate despair and creates a strong motivation for correcting behavior and returning to the path of truth. [2] Religious texts have specified that intercession applies to those who preserve even a trace of faith and desire to return in their worst moments. Intercession is not a reward for those who deliberately and arrogantly close the path of truth but rather a mercy for those who still hope for repentance. Therefore, intercession in Islam is a source of hope for sinners who have the potential for correction and represents a beautiful manifestation of divine mercy, wisdom, and education that prevents the ultimate downfall of humanity. 2. Intercession; an educational motivator for obedience to the wilayah One of the profound functions of intercession is to stabilize the spiritual authority of the prophets and Imams (AS) within the community. When human ultimate salvation is contingent upon the mediation of these chosen divine figures, an unbreakable bond is created between "human need" and "obedience to the Wilayah." Imam Ali (AS) states: “Whoever you are in need of, you become enslaved to them.” [3] This psychological principle shows that the feeling of need is always accompanied by humility and obedience. Therefore, belief in intercession causes the believer to feel obligated to adhere to the commands of the divine saints in the material world and, through love and proximity to them, to follow the path of perfection. This spiritual bond is completed by the belief in the necessity of the existence of "Allah's Proof" on earth. [4] When we understand that the stability of the earth and our salvation in the Hereafter are due to the existence of the Imam and that he is also our intercessor on the Day of Resurrection, our practical commitment to the dictates of the faith significantly increases and directs the individual towards salvation based on awareness and obedience. 3. Intercession; the manifestation of dignity and the compensation for the oppression of divine saints The third pillar of the philosophy of intercession is the revelation of the greatness of those who are close to the divine presence. It is the divine tradition that true servants and guides of the right path have often faced anonymity, rejection, and oppression in the world. History bears witness that these pillars of virtue have not only been rejected but have also been subjected to harassment with labels such as "sorcerer" or "liar." The Prophet Muhammad (SAW) said: "No prophet has been harmed as much as I have," [5] and Imam Ali (AS) likened his oppression to "a thorn in the eye and a bone in the throat." [6] However, the Holy Quran announces that true dignity belongs solely to Allah, His Messenger, and the believers. [7] Since this dignity did not fully manifest in this world, the realization of the divine promise requires a domain in which the glory of the divine saints is revealed to all. The Day of Resurrection is the same as "the Day of Appearance" when the lofty status of the saints will be made clear to everyone. An evident example of this dignity is the status of Lady Fatimah (SA). Her presence on the Day of Resurrection and preventing her lovers from the fire extends beyond simple assistance; it is the manifestation of the connection between her "name" and "sign." As mentioned in the hadiths, the name "Fatimah" signifies the salvation of her followers from the fire. [8] Allah establishes the high rank of that lady in front of the angels and prophets by accepting her intercession. Thus, intercession is a form of "a display of power and honor" for those who were oppressed in the world for defending the truth. This process completes divine justice in restoring dignity to its rightful owners and shows that the intercessors are Allah's special beloved ones. 4. Intercession; a heavenly reward for the pains of the religious leaders The fourth aspect of intercession is its position as a divine reward in response to the endless sufferings and concerns of the leaders of the faith. The Prophet Muhammad (SAW), as "a mercy to the worlds," was always concerned about the fate of his community. And he bore a heavy burden of their sorrow on his shoulders; as the Quran speaks of this compassion and sorrow of the Prophet. [9] Intercession is a sacred balm for the heart overflowing with melancholy of the Prophet (SAW) in response to the slips of the community. Allah granted the Prophet the "praised station," [10] a blessing bestowed upon no other prophet: the right of intercession for the community to the extent that the Prophet himself reaches the status of "pleasure" and complete satisfaction. [11] In this rank, intercession is a response to the endless sacrifices of the divine leaders. By opening the door of intercession, Allah assures the Prophet that his worldly sufferings in guiding creation will be compensated by the power of forgiveness in the afterlife. Thus, intercession is a tool for fulfilling the promise of the Quran "And indeed, your Lord will give you, and you will be satisfied"[12] to show that in the system of divine justice, no sorrow resting upon the hearts of Allah's friends remains unrequited. Conclusion In summary, the philosophy of intercession is a multidimensional process that simultaneously pursues four objectives: educating and guiding creation through creating hope in divine grace, the necessity of guardianship, establishing and manifesting the honor of the divine friends, and comforting and pleasing the divine leaders for their sacrifices. This teaching shows that intercession is a form of deep prayer and hope in Allah's endless grace and a connecting link between the servant's need and the exalted status of the intercessor, which manifests at the highest level. [1] . Al-Shafa‘ah Haqiqah Islamiyyah (Intercession as an Islamic prinsiple), al-Asadi, Muhammad Hadi, p. 9. [2] . Al-Mizan fi Tafsir al-Qur’an, al-‘Allamah al-Tabataba’i, Vol. 1, p. 166. [3] . Al-Irshad, al-Shaykh al-Mufid, Vol. 1, p. 303. [4] . Al-Kafi, al-Shaykh al-Kulayni, Vol. 1, p. 178 / Kitab al-Ghaybah, al-Nu‘mani, Muhammad ibn Ibrahim, p. 141. [5] . Manaqib Al Abi Talib, Ibn Shahrashub, Vol. 3, p. 247 / Al-Sahih min Sirat al-Nabi al-A‘zam, al-‘Amili, al-Sayyid Ja‘far Murtada, Vol. 15, p. 161. [6] . Nahj al-Balaghah, al-Sayyid al-Sharif al-Radi, Sermon 3 (known as al-Shaqshaqiyyah), p. 48. [7] . Al-Munafiqun: 8«وَلِلَّهِ الْعِزَّةُ وَلِرَسُولِهِ وَلِلْمُؤْمِنِينَ وَلَٰكِنَّ الْمُنَافِقِينَ لَا يَعْلَمُونَ» [8] . Bihar al-Anwar, al-‘Allamah al-Majlisi, Vol. 8, p. 51. [9] . Al-Shu‘ara’: 3 «لَعَلَّكَ بَاخِعٌ نَفْسَكَ أَلَّا يَكُونُوا مُؤْمِنِينَ» [10] . Al-Isra’: 79 «وَمِنَ اللَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَكَ عَسَىٰ أَنْ يَبْعَثَكَ رَبُّكَ مَقَامًا مَحْمُودًا» [11] . Majma‘ al-Bayan fi Tafsir al-Qur’an, al-Shaykh al-Tabarsi, Vol. 6, p. 284 / Tafsir al-‘Ayyashi, al-‘Ayyashi, Muhammad ibn Mas‘ud, Vol. 2, p. 314. [12] . Al-Duha: 5 «وَ لَسَوْفَ یُعْطِیکَ رَبُّکَ فَتَرْضَیٰ»

Who Are the Intercessors in Islam? The concept of intercession (Shafa'ah) is a fundamental tenet of Islamic belief, deeply intertwined with issues such as repentance, Divine Mercy, and degrees of proximity to Allah. Contrary to the misconception held by some that Shafa'ah equates to worldly nepotism or favoritism, the Quranic culture defines it as the joining of the spiritual strength of a divinely close being to the weakness of a servant, thereby facilitating their path to guidance. Consequently, the "rank of intercession" is not an unconditional privilege; rather, it is a high station granted by Allah only to those who, in terms of belief and action, are qualified to act as intermediaries between His All-Encompassing Mercy and His needy servants. The first and most primordial possessor of the station of intercession is the “Sacred Essence of Allah” (Dhat-e Aqdas). Quranic verses explicitly state that all intercession belongs to Him;[1] meaning that no one possesses the power to intercede without His permission and approval. Following Him, the “Noble Prophet (SAW)” stands at the forefront of those to whom the “Station of Praise” (Maqam al-Mahmud) and the Great Intercession (Shafa’at al-Kubra) have been promised. He will act as an intermediary in the Divine presence not only for his Ummah but for all righteous servants. [2] Alongside him, the “Infallible Imams (AS),” who are the manifestations of human perfection and the true guides, hold a sublime position of intercession for the Shia and their followers according to numerous mutawatir (mass-transmitted) narrations. [3] In addition to the Infallible Leaders, other groups attain this station by Divine permission. “Angels,” as agents of Divine governance; [4] “Divine Prophets” and “Religious Scholars” who, through their knowledge and action, have opened the path of guidance for people; and “Martyrs,” who sacrificed their lives for the elevation of the Word of Allah, [5] are among those who receive permission to intercede from Allah. Furthermore, Hadith sources indicate that “righteous believers” [6] and “memorizers of the Qur’an” [7] can also, by Allah’s permission and at lower degrees, act as conduits of grace for their relatives or co-religionists. A subtle point is that in the cosmic order, intercession is not limited to persons; rather, the “Holy Qur’an,” [8] “righteous deeds” [9] such as fasting, and “acts of worship” also intercede for their owners on the Day of Judgment in metaphorical or developmental forms. All these intermediaries share a common principle: none shall possess the power of intercession without relying on Divine permission and approval, which is predicated upon the “faith and action” of the one being interceded for. [10] In conclusion, the rank of intercession is a manifestation of Allah’s boundless Mercy within the system of reward and punishment. This station is not for individuals who act without regulation; rather, it is a position granted only to chosen servants (such as Prophets, Imams, martyrs, and scholars) who have had a profound connection with the Truth. Intercession is, in reality, a reward for those who have spent their lives in obedience and service to creation, and who can now serve as a bridge between repentant servants and the Infinite Mercy of the True Lord. Therefore, the rank of intercession is more a sign of the continuity of Divine Guidance and the importance of the high status of close servants in the Hereafter, than merely a privilege for the intercessor. [1] . Az-Zumar: 44 «قُلْ لِلَّهِ الشَّفَاعَةُ جَمِيعًا لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ثُمَّ إِلَيْهِ تُرْجَعُونَ». [2] . Majma’ al-Bayan fi Tafsir al-Qur’an, Sheikh al-Tabarsi, Vol. 6, p. 671. [3] . Awa’il al-Maqalat fi al-Madhahib wa al-Mukhtarat, Sheikh al-Mufid, p. 79. [4] . An-Najm: 26 «وَ كَمْ مِنْ‌ مَلَكٍ‌ فِي السَّماواتِ لا تُغْنِي شَفاعَتُهُمْ شَيْئاً إِلَّا مِنْ بَعْدِ أَنْ يَأْذَنَ اللَّهُ لِمَنْ يَشاءُ وَ يَرْضى‌» / Al-Mizan fi Tafsir al-Qur’an, Allamah Tabataba’i, Vol. 19, p. 39. [5] . Al-Khisal, Sheikh al-Saduq, Vol. 1, p. 156. [6] . Al-Kafi, Sheikh al-Kulayni, Vol. 8, p. 101. [7] . Wasa’il al-Shi’a, Sheikh Hurr al-Amili, Vol. 6, p. 169. [8] . Nahjul-Balagha, Sayyid Razi, Sermon 176, p. 252. [9] . Al-Tibyan fi Tafsir al-Qur’an, Sheikh al-Tusi, Vol. 7, p. 150. [10] . Al-Anbiya: 28 «...وَلَا يَشْفَعُونَ إِلَّا لِمَنِ ارْتَضَىٰ...».

Which of Ulul-'Azm prophets (AS) had a universal mission? One of the discussions concerning prophets, particularly the Ulul-'Azm prophets (AS), is whether their missions were universal and general, or if each prophet was sent for a specific group. There are differences of opinion among exegetes on this matter; however, all agree on two points: Not all prophets had a universal mission. At least, the mission of some prophets was limited to specific people. The Prophet of Islam (SAW) was raised to guide all of humanity, and his mission was not restricted to a specific tribe.[1] The Universality of the Mission of Prophet Muhammad (SAW) The Holy Quran explicitly states through several verses that the mission of the Prophet (SAW) is not limited to a specific group or tribe, but encompasses all human beings: "Say, 'O mankind, indeed I am the Messenger of Allah to you all.'"[2] "And We have not sent you, [O Muhammad], except comprehensively to mankind as a bringer of good tidings and a warner."[3] "And We have not sent you, [O Muhammad], except as a mercy to the worlds." [4] These verses clearly indicate that the call of the Prophet of Islam (SAW) has a universal aspect. In addition to these verses, there are other verses that emphasize the universality of his mission. [5] In addition to the Quran, traditions also emphasize the universality of his mission. In a hadith, the Messenger of Allah (SAW), when describing the four honors granted to him by Allah, mentioned one as being sent to all people. [6] It is also narrated from Imam Sadiq (AS) that he said: "Allah, the Exalted and Glorious, granted Muhammad (SAW) the Shariah of Noah, Abraham, Moses, and Jesus (AS)…. and He sent him to all people, white and black, jinn and humans." [7] Historical evidence is another reason for this issue. The sending of invitation letters by the Prophet of Islam to the kings of Persia, Rome, Abyssinia, and Egypt in the early years of Medina is a practical sign of the beginning of his universal call from the very start. [8] The Universality of the Mission of Other Ulul-'Azm prophets (AS) As stated, there is no doubt or disagreement regarding the universality of the mission of the Prophet of Islam (SAW), but regarding other Ulul-'Azm prophets (AS), three theories have been proposed: First View: The mission of Ulul-'Azm prophets (AS) was not universal. Prophet Moses (AS) and Prophet Jesus (AS) were only entrusted with guiding the Children of Israel, and their call was dedicated to this people. The apparent meaning of some verses also supports this claim; for example, regarding Prophet Moses (AS), it is stated: "And We gave Moses the Scripture and made it a guidance for the Children of Israel..." [9] or numerous addresses such as "O Children of Israel" in Surah Al-Baqarah, [10] and also in Surah Yunus: "And Moses said, 'O my people...'", [11] which indicates that his mission and call were directed toward the Children of Israel. Regarding Prophet Jesus (AS), the Quran explicitly states that he was "a messenger to the Children of Israel" [12] or in another verse: "And [mention] when Jesus, the son of Mary, said, 'O Children of Israel, indeed I am the messenger of Allah to you...'"[13] The Quran introduces Prophet Abraham (AS) as a model of monotheism and an independent community, [14] which shows the greatness and global impact of his personality, but again, the explicit expression "for all people" has not been used about him. Furthermore, the Quran speaks of Abraham's (AS) prayers for his community and descendants, such as: "Our Lord, and make us Muslims [in submission] to You and from our descendants a Muslim nation [in submission] to You...", [15] which indicates that his call continued in his offspring and community in addition to himself, but again, no text in the Quran explicitly states the universality of his mission like that of the Prophet of Islam (SAW). The Quran considers Prophet Noah (AS) as a prophet sent to his people and states: "We had certainly sent Noah to his people...". [16] Therefore, no text in the Quran explicitly states the universality of the mission of Prophet Noah (AS). Second View: The mission of Ulul-'Azm prophets (AS) was universal. Allameh Tabatabai is among the supporters of this theory. [17] He has provided evidence from the verses to prove the above claim. However, it has been explained that Ulul-'Azm prophets (AS) and holders of books had two types of calls: one was a call to God-worship, monotheism, and the rejection of shirk, and the other was a call to specific laws and Shariahs. The first call was universal, unlike the second call, which was dedicated to specific people, and they were obliged to follow those laws. It is worth mentioning that Imam Baqir (AS) stated in a tradition: "Prophet Noah was sent to all the people on earth, and his call was general and universal." [18] This tradition can support this theory. Third View: The Theory of Distinction (Reconciling the two views). Great scholars like Misbah Yazdi also state [19] that if the meaning of universality is that the prophet is obliged to convey his mission not only to his own people but to all major nations and peoples of the world, then the mission of many prophets, even Moses (AS) and Jesus (AS), was not universal. But if we understand universality as the necessity of conveying the mission upon encountering other peoples and the obligation of all responsible individuals to follow it if informed, then the mission of all prophets was general, comprehensive, and universal. Therefore, in one sense of the universality of the mission, the call of many prophets was not universal, and in another sense, the mission of all prophets was universal.[20] Conclusion Therefore, if the question is which of Ulul-'Azm prophets (AS) had a universal call, the clear and documented answer is Prophet Muhammad (SAW). The verses of the Quran explicitly introduce him as the Messenger of all people and a mercy to the worlds, but regarding other divine prophets, the issue is a matter of disagreement. [1] . Raah va Rahnamashenasi, Misbah Yazdi, Vol 5, Lesson 16, p. 405. [2] . Al-A'raf: 158 «قُلْ يٰا أَيُّهَا اَلنّٰاسُ إِنِّي رَسُولُ اَللّٰهَ إِلَيْكُمْ جَمِيعاً» [3] . Saba: 28 «وَمٰا أَرْسَلْنٰاكَ إِلاّٰ كَافَّةً لِلنّٰاسِ» [4] . Al-Anbiya: 107 «وَمٰا أَرْسَلْنٰاكَ إِلاّٰ رَحْمَةً لِلْعٰالَمِين» [5] . Al-An'am: 158 «قُلْ يا أَيُّهَا النَّاسُ إِنِّي رَسُولُ اللَّهِ إِلَيْكُمْ جَميعا» / Al-Furqan: 1 «تَبَارَكَ الَّذِي نَزَّلَ الْفُرْقَانَ عَلَى عَبْدِهِ لِيَكُونَ لِلْعَالَمِينَ نَذِيرًا» / Al-Fath: 28 «هُوَ الَّذي أَرْسَلَ رَسُولَهُ بِالْهُدى‏ وَ دينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ»and so on. [6] . Al-Khasael, Sheikh Saduq, Vol: 1, p: 201 / Tafsir Nur al-Thaqalayn, Al-Arusi Al-Huwayzi, Sheikh Abd Ali, Vol: 4, p: 336. [7] . Al-Kafi, Sheikh Kulayni, Vol: 2, p: 17. [8] . Makatib al-Rasul, Al-Ahmad Al-Miyangi, Sheikh Ali, Vol: 2, p: 315. [9] . Al-Isra: 2 «وَآتَیْنَا مُوسَی الْكِتَابَ وَجَعَلْنَاهُ هُدًی لِبَنِی إِسْرَائِیلَ» [10] . Al-Baqarah: 40 «يَا بَنِي إِسْرَائِيلَ» [11] . Yunus: 84 «وَقَالَ مُوسَىٰ يَا قَوْمِ» [12] . Al-Imran: 49 «وَرَسُولًا إِلَىٰ بَنِي إِسْرَائِيلَ» [13] . As-Saf: 6 «وَإِذْ قَالَ عِيسَى ابْنُ مَرْيَمَ يَا بَنِي إِسْرَائِيلَ إِنِّي رَسُولُ اللَّهِ إِلَيْكُمْ» [14] . Al-Nahl: 120 «إِنَّ إِبْرَاهِيمَ كَانَ أُمَّةً قَانِتًا لِلَّهِ حَنِيفًا» [15] . Al-Baqarah: 128 «رَبَّنَا وَاجْعَلْنَا مُسْلِمَيْنِ لَكَ وَمِنْ ذُرِّيَّتِنَا أُمَّةً مُسْلِمَةً لَكَ» [16] . Nuh: 1 «إِنَّا أَرْسَلْنَا نُوحًا إِلَىٰ قَوْمِهِ» [17] . Al-Mizan fi Tafsir al-Quran, Allameh Tabatabai, Vol: 2, p: 143. [18] . Kamal al-Din wa Tamam al-Ni'mah, Sheikh Saduq, Vol: 1, p: 219 «عَنْ أَبِي حَمْزَةَ اَلثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ حَدِيثٌ طَوِيلٌ وَ فِيهِ يَقُولُ عَلَيْهِ اَلسَّلاَمُ: إِنَّ اَلْأَنْبِيَاءَ بُعِثُوا خَاصَّةً وَ عَامَّةً، فَأَمَّا نُوحٌ فَإِنَّهُ أُرْسِلَ إِلَى مَنْ فِي اَلْأَرْضِ بِنُبُوَّةٍ عَامَّةٍ وَ رِسَالَةٍ عَامَّةٍ». [19] . Raah va Rahnamashenasi, Misbah Yazdi, Vol 5, Lesson 16, p. 410. [20] . Daneshnameh Kalam-e Eslami, A group of researchers, Vol: 1, p: 93.