Taqavi

What is the view of Ahl al-Sunnah hadith regarding the matter of intercession (Shafa'at)? The concept of "Shafa'at" (Intercession) holds an important place in the hadith sources of Ahl al-Sunnah. In the two Sunni authentic collections (Sahih al-Bukhari and Sahih Muslim), independent chapters have been dedicated to intercession, in which the Prophet (SAW) plays a special role in the salvation of believers. These narrations form the primary basis of the Ahl al-Sunnah belief regarding intercession. In this response, the narrative viewpoint of Ahl al-Sunnah is reported relying on the texts of Sahih al-Bukhari, Sahih Muslim, and other reliable sources. The Principle of the Prophet’s (SAW) Intercession in the Hereafter In Sahih al-Bukhari, the famous hadith of the "Great Intercession" is narrated; after people turn to Adam, Abraham, Moses, and Jesus (AS) for intercession and they decline, the Prophet (SAW) receives the commission of the greatest intercession.[1] Intercession for the People of Major Sins In Sharh Sunan Abi Dawud, it is reported that the Prophet (SAW) said: "My intercession is for the people of major sins from my ummah." [2] The meaning of this hadith among Ahl al-Sunnah is that those who commit major sins (provided they possess faith and do not commit shirk) can benefit from the Prophet’s intercession. Intercession for the Salvation of Monotheists from the Fire In Sahih al-Bukhari, it is repeatedly stated that groups of monotheists, after the initial punishment, will be removed from the Hellfire through the Prophet’s (SAW) intercession or by Allah’s grace. [3] Ahl al-Sunnah consider these hadiths as types of intercession for alleviating punishment and exiting Hell. Intercession is Conditional upon Allah’s Permission Authentic hadiths in Sahih Muslim indicate that the Prophet (SAW) does not intercede without divine permission. [4] The meaning of this narration is that intercession is never independent; it is entirely dependent on Allah’s permission. Intercession Includes Some Inhabitants of Hell In Sahih Muslim, there is a famous hadith where the Prophet (SAW) said: "Then [the Prophet] sets off with them, and they follow him. To each of them, whether hypocrite or believer, a light is given. Then they follow him, and on the Bridge of Hell, there are hooks and thorns which Allah grabs whoever He wills. Then the lights of the hypocrites are extinguished, and the believers are saved. The first group to be saved consists of seventy thousand people whose faces shine like the full moon on the fourteenth night, and they will not be held accountable. Then those in the next rank will be like the brightest star in the sky [in terms of light]. And so on for the subsequent ranks. Then the intercession of others is permitted, and they intercede until everyone who says: 'La ilaha illallah' (There is no god but Allah) and has in his heart the weight of a grain of barley of good is brought out of the Fire. Then they are placed in the courtyards of Paradise." [5] The Issue of "Seeking Intercession in the World" Historically, Ahl al-Sunnah have two streams: The Majority of Traditional Juridical Schools (Hanafi, Maliki, Shafi'i, and part of the Hanbalis): Based on narrations of the Companions’ seeking intercession (Tawassul) through the Prophet (SAW) during his lifetime and after his death (such as the hadith of the blind man seeking Tawassul, [6] the narration of Umar ibn al-Khattab seeking Tawassul through Abbas, [7] and the narration of Aisha’s instruction to seek Tawassul through the Prophet’s grave to relieve a famine[8]), they consider seeking intercession and Tawassul permissible, as explicitly stated by Zayn al-Din al-Dahlan, a scholar of the Shafi'i school. [9] The School of Ibn Taymiyyah and its followers: They consider Tawassul and seeking intercession from the Prophet (SAW) after his death to be an innovation (Bid'ah). [10] Based on the collection of authentic Ahl al-Sunnah hadiths, especially in Sahih al-Bukhari and Sahih Muslim, the following principles are certain: The principle of the Prophet’s (SAW) intercession in the Hereafter is certain and prominent. Intercession occurs with Allah’s permission, and the Prophet (SAW) does not intercede independently of Allah. Intercession includes the people of monotheism, and polytheists do not benefit from it. Intercession will include the situation of some inhabitants of Hell. There is a difference of opinion among Ahl al-Sunnah schools regarding seeking intercession in this world; however, the principle of the Prophet’s (SAW) Hereafter intercession is accepted by all. Conclusion: In authentic Ahl al-Sunnah hadith, the principle of the Prophet’s (SAW) intercession on the Day of Resurrection is fully accepted and emphasized. Sahih al-Bukhari and Sahih Muslim contain dozens of hadiths regarding intercession; including the Great Intercession, intercession for the people of major sins, and the intercession for the removal of a group of monotheists from the Hellfire. However, according to Ahl al-Sunnah beliefs based on these hadiths, intercession occurs only by Allah’s permission and is granted to those who have not committed shirk (associating partners with Allah). In their hadiths, the Prophet’s (SAW) intercession in the Hereafter is considered vast and effective but seeking intercession from anyone other than Allah in this world is a subject of difference among their schools of thought. [1] . Sahih al-Bukhari, Al-Bukhari, Vol. 9, p. 146. [2] . Sharh Sunan Abi Dawud, Al-Abbad, Abd al-Muhsin, Vol. 537, p. 3. «شَفَاعَتِي لِأَهْلِ الْكَبَائِرِ مِنْ أُمَّتِي» [3] . Sahih al-Bukhari, Al-Bukhari, Vol. 9, p. 121. [4] . Sahih Muslim, Muslim, Vol. 1, p. 182. [5] . Ibid, p. 177. [6] . Al-Mustadrak ala al-Sahihayn, Al-Hakim Abu Abdullah, Vol. 1, p. 707. [7] . Asad al-Ghabah, Ibn al-Athir, Abu al-Hasan, Vol. 3, p. 163. [8] . Wafa' al-Wafa bi Akhbar Dar al-Mustafa, Al-Samhudi, Vol. 4, p. 195. [9] . Al-Durar al-Saniyyah fi al-Radd ala al-Wahabiyyah, Zayn al-Dahlan, p. 37. [10] . Fatawa al-Lajnah al-Da'imah, Al-Lajnah al-Da'imah li al-Buhuth al-Ilmiyyah wa al-Ifta', Vol. 1, p. 145.

Is Intercession (Shafa'at) a Form of Discrimination Among Allah’s Servants? One of the significant questions regarding intercession is: If Allah is Just, why should some individuals be forgiven through intercession while others do not possess such an privilege? The apparent surface of this question suggests that intercession might be a form of discrimination or an exception to divine law. However, a closer examination of the concept of intercession reveals that this perception stems from a misunderstanding of its true nature. In the Islamic perspective, intercession does not mean setting aside justice; rather, it represents the manifestation of Divine Mercy alongside Justice. Divine justice dictates that no one should be subjected to reward or punishment without cause or merit. However, it must be noted that "merit" is not always uniform or on the same level. Human beings differ in terms of faith, deeds, intentions, their relationship with the Truth, and the extent of their disconnection or connection with Allah. Intercession in such a system is not for everyone and not absolute; rather, it is for a group whose bond with Allah has not been completely severed and who, in the essence of their faith or in certain aspects of their virtue and capability, have retained the potential for mercy.[1] Consequently, intercession is not a blind and indiscriminate gift; rather, it is a wise consideration for servants who, despite being tainted, still possess the capacity for return and purification. On the other hand, intercession only occurs with Allah’s permission. [2] This point is crucial because it demonstrates that the intercessor does not act independently of Allah, and there is no arbitrary privilege involved. In reality, intercession is Divine Mercy flowing through His chosen servants. Just as in the worldly realm of causes, Allah manages affairs through causes and intermediaries, [3] in the spiritual system, intercession is one of the Divine causes. Therefore, the existence of an intermediary does not negate justice; rather, it is a sign of order, wisdom, and the expansiveness of Allah’s mercy. If it is said that intercession is a form of discrimination, the response is that unjust discrimination occurs when a difference is made between two completely equal individuals without reason. However, such equality does not exist in the case of intercession. Those who fall under the scope of intercession are those who have, in some way, remained on the path of Truth, have not completely lost their faith, or at least retain the capability for return. [4] In contrast, those who have deliberately closed the path of Truth, harbored enmity against Allah and the Truth, or have no connection with faith and guidance, do not fundamentally fall within the realm of intercession. [5] Thus, intercession is not an unmerited privilege, but a response proportionate to the spiritual state of individuals. Furthermore, intercession has an educational role within religious logic. When a person knows that the path of return is not closed and that Divine Mercy is extended through His saints, they do not fall into despair and find motivation for self-reform. This hope, if understood correctly, does not encourage sin or embolden the person; rather, it saves them from complete downfall. [6] Therefore, intercession is not only not contrary to justice, but alongside justice, it is a manifestation of Divine Mercy, wisdom, and upbringing. Therefore, intercession has no conflict with Divine Justice, because it does not violate the law; rather, it is actualized within the framework of Divine law and by Allah’s permission. Unjust discrimination occurs when differences are made among individuals without criteria or merit; whereas intercession is based on faith, connection with the Truth, and the capacity for Divine Mercy. Thus, intercession is not only not unjust, but it is a sign that Allah, alongside Justice, has opened the door of Mercy for His servants. Conclusion: Intercession does not contradict Divine Justice. In Islamic logic, intercession does not mean arbitrary and unregulated interference in human destiny; rather, it signifies the flow of Allah’s mercy through a specific pathway and within defined conditions. Divine justice means that every individual receives reward or punishment based on their faith, actions, intentions, and merits. Intercession is one of the mechanisms that actualize this system, not a violation of it. Therefore, intercession is not "unjust discrimination," because it is not unconditional; rather, those who benefit from it are those who have, beforehand, maintained a connection with faith, Wilayah (spiritual authority/guardianship), and the path of guidance. [1] . Bihar al-Anwar, Allamah Majlisi, Vol. 8, p. 34. [2] . Ibid, p. 31. [3] . Mawahib al-Rahman fi Tafsir al-Qur'an, Al-Musawi Sabzevari, Sayyid Abdul-A'la, Vol. 1, p. 267. «فإنه تعالى أبى أن تجري الأمور إلّا بأسبابها» [4] . Al-I'tiqadat, Sheikh Saduq, p. 66. «اعتقادنا في الشفاعة أنّها لمن ارتضى اللّه دينه من أهل الكبائر و الصغائر...» [5] . Ibid p. 66 «و الشفاعة لا تكون لأهل الشك و الشرك، و لا لأهل الكفر و الجحود، بل تكون للمذنبين من أهل التوحيد». [6] . Al-Mizan fi Tafsir al-Qur'an, Allamah Tabatabai, Vol. 1, p. 165.

What is the Wahhabi view on intercession (Shafa’ah) and its theological critique? Wahhabism divides intercession into two categories: legitimate intercession, which is "requesting from Allah," and illegitimate intercession, which is "requesting from other than Allah." They believe that although Allah has granted the right of intercession to those close to His presence (such as the Noble Prophet (SAW)), requesting intercession from them is forbidden; because this request is considered a type of "supplication to other than Allah" and is thus polytheism.[1] Therefore, in their view, any request for intercession from other than Allah is pure polytheism, and no justification for it is accepted. They consider this viewpoint similar to the argument of the ancient polytheists, who said: "These idols, graves, prophets (AS), saints, angels, and intercessors are our intermediaries with Allah, and we seek their intercession." [2] In defending their position regarding intercession, Wahhabism states: If it is asked whether they deny the intercession of the Prophet (SAW) and seek dissociation from it, they reply: Never! Rather, he is the true Intercessor, whose rank of intercession is accepted, and hope for his intercession exists for everyone. However, they emphasize that all intercession is in Allah's hand, and the Prophet (SAW) only intercedes with Allah's permission; and Allah allows only those who have maintained monotheism (Tawhid) to intercede. Therefore, in their view, one should only request intercession from Allah, saying: "O Allah, do not deprive me of the Prophet (SAW)'s intercession." [3] Wahhabism does admit regarding intercession that requesting intercession from the Prophet (SAW) of Islam is unobstructed, both during his lifetime and on the Day of Resurrection. [4] In critiquing the Wahhabi view on seeking intercession from the Awliya, it must be said: If supplication (Dua) in its absolute sense of requesting a need is considered worship (as Wahhabism claims), then no human being, not even the Prophets (AS) would be counted among monotheists. Therefore, supplication must be accompanied by another element and stem from a specific belief regarding the one from whom supplication is made. Supplication is considered worship only when the supplicant’s intention includes specific elements that shape the nature of worship. These elements are: belief in the divinity of the one being asked, their lordship, and their ownership over the individual's destiny in this world and the Hereafter; even if that individual is a created being. The meaning of "supplication" in the noble verse, "So call not upon anyone along with Allah",[5] is not the general sense of asking others, but rather a "specific and limited supplication" that is synonymous with worship. The reason for this is the verse itself, which states: "And the mosques are for Allah." Furthermore, the hadith that says, "Supplication is the essence of worship"[6] does not refer to absolute supplication, but rather to "supplicating for Allah," which is considered the essence of worship. [7] Consequently, some great scholars have expressed various meanings for the word "Dua" in the Quran: 1. Supplication in the sense of worship, such as "... So do not invoke anyone with Allah." [8] The expression "with Allah" «مع اللَّه» indicates that the meaning is not to consider anyone as Allah’s equal or partner and not to worship them. Evidence for this is verse 20 of the same chapter (one verse apart), which says: "Say, 'I invoke my Lord and do not associate with Him anyone.'"[9] Every Muslim knows that "supplication" in this sense is exclusive to Allah, and there is no equal to Him; there is no doubt or hesitation in this. 2. Supplication in the sense of inviting or calling towards something, such as what is mentioned about Prophet Noah (AS), who said: "My Lord, indeed I called my people night and day. But my call only increased them in flight." [10] It is evident that this "supplication" and calling of his people was inviting them to faith, and this type of dua is equivalent to faith itself, and its performance was obligatory upon the Prophets of Allah (AS). 3. Supplication in the sense of requesting a need, which sometimes occurs through ordinary and common means, such as "And do not let the witnesses hesitate when they are invoked." [11] (When "witnesses" are summoned to give testimony, they should not refuse.) This summoning and supplication in ordinary matters is such that if anyone performs it, they certainly do not become an infidel, but rather fulfill their duty. But sometimes it occurs through non-ordinary means and miracles, which are of two types: Sometimes it is with the belief that the non-Allah has independent influence, and sometimes it is asking a great figure to request something from Allah for us. The first type is a form of polytheism, because independent influence belongs only to the Pure Essence of Allah; even ordinary causes and effects have whatever they have from Allah and exert effect by His permission. The Holy Quran says in this regard: "Say, 'Invoke those you claim [to be deities] besides Him; they do not possess [power to remove] harm from you or [power to effect] change.'"[12] No informed believing Muslim with faith holds such a belief about any of the Prophets (AS) or the Awliya of Allah. But the second type is the monotheism of the perfect human, meaning that one places someone as an intermediary and intercessor before Allah, recognizes the Cause of causes as Allah, sees everything in the grip of His power and will, but through seeking proximity to the Awliya of Allah, asks them to request a need from Allah before Him. This is the very essence of monotheism and faith in the absolute Divine will. The Holy Quran says: The Children of Israel came to Moses and requested that he ask Allah for a variety of foods (other than Manna and Quails): "And [recall] when you said, 'O Moses, we can never eat one [kind of] food. So call upon your Lord to bring forth for us from the earth its herbs and its cucumbers and its garlic and its lentils and its onions.'"[13] Moses never reproached them by saying, "Why did you call me with the address 'O Moses!' and why did you not ask Allah directly? This is polytheism and disbelief." Rather, he requested it from Allah, and it was answered, and the address "For you is whatever you asked for" was revealed from Allah. He only told them that they abandoned better food and went after less significant food.[14] Therefore, it cannot be said that every request is considered worship, and arguments based on verses and hadiths are not evidence for this claim. As mentioned earlier, supplication that is in the ruling of worship occurs only when the individual believes in the divinity and lordship of the one from whom they are requesting. [15] This point shows that the boundary between "ordinary supplication" and "worship" lies in the intention and belief of the supplicant, not merely in the act of asking. Conclusion The Wahhabi stance on explaining the concept of intercession is based on prohibiting the seeking of intercession from the friends of Allah (Awliya), which results from a misconception that conflates "supplication" (Dua) as the request for a need with "worship" (Ibadah). In Islamic theology, supplication is only considered polytheism (Shirk) and worship if there is a belief in the divinity (Aluhiyyah) and lordship (Rububiyyah) of the one being asked. Therefore, seeking intercession from the Prophet (SAW) or the Awliya is not considered worship or polytheism, as it lacks these pillars. The main boundary between the two lies in the intention and belief of the supplicant, not merely in the act of asking. [1] . Sharh Kashf al-Shubihat, Al al-Sheikh, Muhammad bin Ibrahim, p. 75. [2] . I'anat al-Mustafid bi Sharh Kit al-Tawhid, Al-Fawzan, Saleh bin Fawzan, Vol. 1, p. 236. [3] . Kashf al-Shubihat, Muhammad bin Abdul-Wahhab, p. 25. [4] . Siyana al-Insan min Waswasat al-Sheikh Dahl al-Han, Al-Sahsawani, Muhammad Bashir, p. 355. [5] . Jinn: 18 «وَأَنَّ الْمَسَاجِدَ لِلَّهِ فَلَا تَدْعُوا مَعَ اللَّهِ أَحَدًا» [6] . Bihar al-Anwar, Allama al-Majlisi, Vol. 93, p. 300. «أنّ الدعاء مُخُّ العبادة» [7] . Al-Shafa'ah fi al-Kitab wa al-Sunnah, Al-Subhani, Sheikh Jafar, pp. 62-63. [8] . Jinn: 18 «وَأَنَّ الْمَسَاجِدَ لِلَّهِ فَلَا تَدْعُوا مَعَ اللَّهِ أَحَدًا» [9] . Jinn: 2«قُلْ إِنَّما أَدْعُوا رَبِّي وَ لا أُشْرِكُ بِهِ أَحَداً» [10] . Nuh: 5-6 «قالَ رَبِّ إِنِّي دَعَوْتُ قَوْمِي‌ لَيْلًا وَ نَهاراً* فَلَمْ يَزِدْهُمْ دُعائِي إِلَّا فِراراً» [11] . Al-Baqarah: 282 «...وَ لا يَأْبَ الشُّهَداءُ إِذا ما دُعُوا...» [12] . Al-Isra: 56 «قُلِ ادْعُوا الَّذِينَ زَعَمْتُمْ مِنْ دُونِهِ فَلا يَمْلِكُونَ كَشْفَ الضُّرِّ عَنْكُمْ وَ لا تَحْوِيلًا» [13] . Al-Baqarah: 61 «وَ إِذْ قُلْتُمْ يا مُوسى‌ لَنْ نَصْبِرَ عَلى‌ طَعامٍ واحِدٍ فَادْعُ لَنا رَبَّكَ يُخْرِجْ لَنا مِمَّا تُنْبِتُ الْأَرْضُ مِنْ بَقْلِها ...» [14] . Wahhaiat sar do rahy̱ (Wahhabism at a Crossroads), Makarim Shirazi, Naser, pp. 109-112. [15] . Al-Shafa'ah fi al-Kitab wa al-Sunnah, Al-Subhani, Sheikh Jafar, p. 65.

What is the view of Shia hadiths regarding intercession? The hadiths clearly establish intercession for the Prophet (SAW) and the Ahl al-Bayt (AS). In the Ziyarat Jami‘ah Kabirah, addressed to the Ahl al-Bayt (AS), it is stated: "You are the greatest path, the most upright way, the witnesses of the abode of perishability, and the intercessors of the abode of eternity".[1] This expression indicates that intercession is one of the primary attributes of Imamate: just as they are in this world the "سبیل" (path), "صراط" (way), and "شهید" (witnesses) over actions, in the Hereafter they are "شفعاء" (intercessors) in the abode of eternity. In the continuation of that same Ziyarat, the pilgrim says: «أشهد الله وأشهدکم أنّی… مستشفعٌ إلى الله عزوجل بکم»; meaning, I call Allah to witness and I call you to witness that I seek intercession from Allah Almighty through you. This expression both “establishes the right of intercession” for them and shows that intercession is originally requested from Allah, but through their “path.” In the Ziyarat of Imam Husayn (AS), a clear theme of this reality is seen: "O son of the Messenger of Allah, intercede for me before your Lord." [2] In the Ziyarat of Amir al-Mu’minin (AS) as well, we read: "For you is the Praised Station before Allah, the great honor, the lofty status, and the accepted intercession." [3] These statements show that intercession is not a weak possibility, but a fixed and accepted attribute of theirs before Allah. The expression “المقام المحمود” also recalls a verse attributed to the Prophet (SAW), which in Shia exegesis is linked to the station of intercession; here, the same theme is extended to Amir al-Mu’minin (AS) and, by extension, to the rest of Awliya’ of Allah. Furthermore, the hadiths specifically link intercession to the “pilgrimage” (Ziyarat) of the Prophet (SAW) and the Ahl al-Bayt (AS). In a hadith narrated regarding the Ziyarat of Imam Reza (AS), it is stated that whoever visits him in that sanctuary, "I and my forefathers will be his intercessors on the Day of Resurrection." [4] This expression clarifies two points: one, that intercession encompasses all the Ahl al-Bayt (أنا وآبائی), and two, that Ziyarat is among the prominent instances that place a person within the sphere of their intercession. In another hadith regarding the Ziyarat of Imam Husayn (AS), it is stated: Whoever wishes to be in Allah’s grace on the Day of Resurrection and in the intercession of Muhammad (SAW), let him be a visitor of Husayn. [5] Similarly, regarding the person of the Noble Prophet (SAW), numerous hadiths have been transmitted. In one of them, it is narrated from Amir al-Mu’minin (AS) that the Messenger of Allah said: Whoever visits me after my death is like one who visited me during my lifetime, and I will be for him a witness and an intercessor on the Day of Resurrection. [6] This hadith both establishes the Prophet’s (SAW) intercession and gives good tidings to the visitor that Ziyarat establishes a genuine bond with the Prophet (SAW), as if standing before him personally. In another hadith it is stated: Whoever visits me in Medina seeking closeness to Allah, I will be his intercessor on the Day of Resurrection. [7] The expression “محتسبا” indicates that intercession is for conscious and sincere Ziyarat, not merely physical presence. In all these cases, the Prophet’s (SAW) intercession is presented as a definite promise for those of love and allegiance, but within the framework of “seeking closeness and faith.” Another point is that the hadiths of intercession are linked with prayer (Salat) and sending blessings upon the Prophet (SAW). In the Tashahhud of prayer, in some narrations it is stated: "O Allah, send blessings upon Muhammad and the family of Muhammad, and accept his intercession for his Ummah, and raise his rank." [8] This sentence shows that the believer, within the core of his primary worship, asks Allah to “accept the intercession” of the Prophet (SAW); meaning, intercession is not part of an abstract creedal system, but is present in the context of daily Islamic worship. Also, the expression “تقبّل شفاعته” again emphasizes that intercession is originally from Allah; the Prophet (SAW) and the Ahl al-Bayt (AS) are intercessors, but the acceptance and efficacy of the intercession are in Allah’s hands. These hadiths, while emphasizing the breadth and greatness of intercession, implicitly indicate “conditions” and “limitations”; although not all conditions are explicitly stated in these short passages, expressions such as “من أراد أن یکون… فلیکن للحسین زائراً” (Whoever wishes to be… let him be a visitor of Husayn), and “من أتانی زائراً… محتسباً” (Whoever visits me… seeking closeness), and calling Allah to witness being “a believer”, “enlightened”, and “seeking intercession” in Ziyarat Jami‘ah—which appears in parts of the Ziyarat—show that intercession is not without calculation or conditions, but rather a reward for faith, allegiance, love, and action. Intercession is for one who has not severed his relationship with Allah and has been striving in servitude, even if he has committed slips and deficiencies. In other words, these hadiths introduce intercession as a “path of salvation for the negligent believer,” not as an “excuse for boldness in sin.” Conclusion Intercession, in the view of the hadiths, is an authentic reality in the divine system, founded on Monotheism (Tawhid) and Allegiance (Wilayah); Allah has granted the Prophet (SAW) and the Ahl al-Bayt (AS) the attribute of intercession and has accepted their intercession. The Prophet (SAW) and the Ahl al-Bayt (AS) are in this world the “path and way” and the “witnesses of actions,” and in the Hereafter, they are the “intercessors of the abode of eternity.” Acts such as conscious and sincere Ziyarat, expressing allegiance and love, and sending blessings and acknowledging their stations place a person within the circle of intercession. Nevertheless, intercession neither negates human responsibility nor justifies sin, but is a manifestation of Allah’s special mercy towards believing servants connected to His awliya'; a mercy and grace that blooms on the Day of Resurrection in the form of the intercession of the Prophet (SAW) and the Ahl al-Bayt (AS). [1] . Man La Yahduruhu al-Faqih, Shaykh al-Saduq, Vol. 2, p. 613 / Ayn al-Akhbar al-Rida, Shaykh al-Saduq, Vol. 1, p. 307 / Tahdhib al-Ahkam, Shaykh al-Tusi, Vol. 6, p. 98, / Al-Muzayyar al-Kabir, Shaykh Abu Abdullah, p. 249. «أنتم السبیل الأعظم، والصراط الأقوم، وشهداء دار الفناء، وشفعاء دار البقاء» [2] . Kamil al-Ziyarat, Ibn Qulawayh al-Qumi, p. 235. “اشفع لی یا ابن رسول الله عند ربک” [3] . Al-Muzayyar al-Kabir, Shaykh Abu Abdullah, p. 219 / Misbah al-Mutahajjid, Shaykh al-Tusi, p. 780 "with variation and addition". “ولک عند الله المقام المحمود، والجاه العظیم، والشأن الکبیر، والشفاعة المقبولة” [4] . Man La Yahduruhu al-Faqih, Shaykh al-Saduq, Vol. 2, p. 585, / Al-Amali, Shaykh al-Saduq, p. 709, / Ayn al-Akhbar al-Rida, Vol. 1, p. 294. «کنت أنا وآبائی شفعاءه یوم القیامة» [5] . Kamil al-Ziyarat, Ibn Qulawayh al-Qumi, p. 166. «من أراد أن یکون فی کرامة الله یوم القیامة وفی شفاعة محمد صلوات الله علیه وآله فلیکن للحسین زائراً» [6] . Ibid, p. 9. «من زارنی بعد وفاتی کان کمن زارنی فی حیاتی، وکنت له شهیداً وشافعاً یوم القیامة» [7] . Ibid, p. 9. «من أتانی زائراً فی المدینة محتسباً، کنت له شفیعاً یوم القیامة» [8] . Tahdhib al-Ahkam, Shaykh al-Tusi, Vol. 2, p. 99. «اللهم صلّ علی محمد وآل محمد، وتقبّل شفاعته فی أمته وارفع درجته…«

How Does Intercession Manifest in the Quran? The Holy Quran contains numerous verses regarding intercession. Some verses attribute intercession exclusively to Allah, while others establish its station for created beings through Divine permission and will. Therefore, the Quranic verses on this matter are divided into two parts, which are examined separately below. Part One: Verses that Attribute Intercession Exclusively to Allah 1. "So the intercession of intercessors will not benefit them."[1] This verse negates any type of intercession for this specific group—whether it be the intercession of Prophets and their successors, Angels, the truthful, martyrs, or the righteous—in general. However, the use of the term "shafi‘in" (intercessors), which implies the actual existence of those who intercede, indicates that on that Day, there will indeed be intercessors and those for whom intercession is sought. Nevertheless, intercession will not benefit those who denied the Day of Judgment and abandoned prayer and feeding the poor. The phrase "fa-ma tanfa‘uhum" (will not benefit them) indicates that their theological and practical state is the cause of their deprivation from the benefits of intercession. Thus, although the literal meaning of the verse places it among the verses negating intercession, implicitly and subtly, it affirms the principle of intercession itself. [2] 2. "And fear a Day when no soul will suffice for another soul at all, nor will intercession be accepted from it, nor will compensation be taken from it, nor will they be aided." [3] Scholars of Tafsir (exegesis) have stated that the negation of intercession in this verse is specific to the Jews; because they claimed that since they were descendants of prophets, their ancestors would assist them on the Day of Resurrection. Allah disappoints them of this false notion through this verse. Although the wording of the verse is general, its intent is to refute the incorrect belief of the Jews, not to absolutely negate intercession; because the principle of the intercession of the Prophet (SAW) is a well-known and undeniable fact for all Muslims, and the difference of opinion lies only in its quality and details. [4] 3. "It is Allah who created the heavens and the earth and whatever is between them in six days; then He established Himself above the Throne. You have not besides Him any protector or any intercessor. So will you not be reminded?" [5] 4. "Say: To Allah belongs [all] intercession. The earth and the heavens belong to Him. Then to Him you will be returned." [6] 5. "There is no intercessor except after His permission. That is Allah, your Lord, so worship Him. Will you not be reminded?" [7] 6. "For the wrongdoers there is no friend and no intercessor who would be obeyed." [8] The verses negating intercession by others besides Allah highlight two key points beautifully. First, what the polytheists considered as their deities and Gods possesses no power and will be incapable of any intercession on the Day of Resurrection. Second, polytheists, due to their disbelief and disobedience, will be deprived of the intercession of those whom Allah has permitted; for they have forfeited the worthiness and eligibility for it. [9] Part Two: Verses that Establish the Station of Intercession for Some Created Beings by Divine Permission and Will 1. "Allah – there is no deity except Him, the Ever-Living, the Sustainer of [all] existence. Neither drowsiness overtakes Him nor sleep. To Him belongs whatever is in the heavens and whatever is on the earth. Who is it that can intercede with Him except by His permission?..." [10] 2. "That Day, intercession will not benefit except for one to whom the Most Merciful has given permission and has accepted his word." [11] 3. "And there are many angels in the heavens, whose intercession will not avail at all except after Allah has permitted [it] for whom He wills and approves." [12] 4. "Those you invoke besides Allah do not possess [power over] intercession, except for those who testify to the truth and they know [it]." [13] 5. "They do not intercede except for one who is accepted, and they are from fear of Him apprehensive." [14] 6. "They do not have [power of] intercession except for he who has taken a promise with the Most Merciful." [15] This collection of verses clearly indicates that intercession only acquires meaning in the light of Divine permission and pleasure. No created being, not even Angels and those Awliya’, has independence in the face of Allah’s will, and their intercession is conditional upon His permission and pleasure. Thus, it becomes clear that what is attributed exclusively to Allah regarding intercession actually signifies that the True Owner of intercession is only Allah the Exalted, and no one can intercede except by His permission. Based on this, intercession is of two kinds: first, intercession that belongs directly to Allah, and second, intercession that Allah – by His permission and allowance – has delegated to some of Awliya’ in His divine presence. [16] Therefore, in understanding the topic of intercession, all related verses must be viewed together. A superficial approach without careful attention to all related verses leads to incomplete and deviant interpretations. Correct knowledge of it is only possible through a comprehensive, harmonious, and holistic view of all relevant verses; otherwise, the result will be an ignorant distortion of the true meaning of intercession. Conclusion: The Quran establishes that intercession belongs solely to Allah and is contingent upon His permission and pleasure. Verses of the Quran on the topic of intercession fall into two categories: 1. Verses of Negation: These declare that true intercession is exclusive to Allah and deem any intercession without His permission as void. 2. Verses of Affirmation: These establish the station of intercession for certain created beings, provided it is by Allah’s permission and will. This means that no one, not even the Prophets and Angels, possesses the power to intercede independently. Their intercession is strictly bound by Divine permission. Furthermore, intercession only benefits those who are theologically and practically worthy and who have earned Allah’s pleasure. [1] . Al-Muddaththir: 48 «فَمَا تَنْفَعُهُمْ شَفَاعَةُ الشَّافِعِينَ» [2] . Payam-e Quran (Message of the Quran), Naser Makarem Shirazi, Vol. 6, p. 385. [3] . Al-Baqarah: 48 «وَاتَّقُوا يَوْماً لاتَجْزى نَفْسٌ عَنْ نَفْسٍ شَيْئاً وَ لا يُقْبَلُ مِنْها شَفاعةٌ وَ لا يُؤْخَذُ مِنْها عَدْلٌ وَ لا هُمْ يُنْصَرُونَ‌» [4] . Majma‘ al-Bayan fi Tafsir al-Quran, Sheikh al-Tabarsi, Vol. 1, p. 201. [5] . As-Sajdah: 4 «‌اللَّهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَىٰ عَلَى الْعَرْشِ ۖ مَا لَكُمْ مِنْ دُونِهِ مِنْ وَلِيٍّ وَلَا شَفِيعٍ ۚ أَفَلَا تَتَذَكَّرُونَ» [6] . Az-Zumar: 44 «قُلْ لِلَّهِ الشَّفَاعَةُ جَمِيعًا لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ثُمَّ إِلَيْهِ تُرْجَعُونَ» [7] . Yunus: 3 «مَا مِنْ شَفِيعٍ إِلَّا مِنْ بَعْدِ إِذْنِهِ ۚ ذَٰلِكُمُ اللَّهُ رَبُّكُمْ فَاعْبُدُوهُ ۚ أَفَلَا تَذَكَّرُونَ» [8] . Al-Mu’min: 18 «ما لِلظَّالِمينَ مِنْ حَميمٍ وَ لا شَفيعٍ يُطاعُ» [9] . Al-Shafa‘ah Haqiqah Islamiyyah, Muhammad Hadi al-Asadi, p. 17. [10] . Al-Baqarah: 255 «للَّهُ لَا إِلَهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ ۚ لَا تَأْخُذُهُ سِنَةٌ وَلَا نَوْمٌ ۚ لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۗ مَنْ ذَا الَّذِي يَشْفَعُ عِنْدَهُ إِلَّا بِإِذْنِهِ» [11] . Ta-Ha: 109 «يَوْمَئِذٍ لَا تَنْفَعُ الشَّفَاعَةُ إِلَّا مَنْ أَذِنَ لَهُ الرَّحْمَنُ وَرَضِيَ لَهُ قَوْلًا» [12] . An-Najm: 26 «وَكَمْ مِنْ مَلَكٍ فِي السَّمَاوَاتِ لَا تُغْنِي شَفَاعَتُهُمْ شَيْئًا إِلَّا مِنْ بَعْدِ أَنْ يَأْذَنَ اللَّهُ لِمَنْ يَشَاءُ وَيَرْضَى» [13] . Az-Zukhruf: 86 «وَ لا يَمْلِكُ الذَّينَ يَدْعُونَ مِنْ دُونِهِ الشَّفاعَةَ الّا مَنْ شَهِدَ بِالحَقِّ وَ هُمْ يَعْلَمُونَ» [14] . Al-Anbiya: 28 «وَلَا يَشْفَعُونَ إِلَّا لِمَنِ ارْتَضَىٰ وَهُمْ مِنْ خَشْيَتِهِ مُشْفِقُونَ» [15] . Maryam: 87 «لايَمْلِكُونَ الشّفاعَةَ الّا مَنْ اتَّخَذَ عِنْدَ الرَّحْمنِ عَهْداً» [16] . Al-Shafa‘ah, Sheikh Ja’far Subhani, p. 21.

What is the Meaning of Legitimate and Illegitimate Intercession (Shafa'ah) in Islam? In the intellectual framework of Islam, "illegitimate intercession" refers to seeking mediation and asking for intercession from beings who possess no qualification, authority, or knowledge for this purpose. This belief stems from the theological deviations of the pre-Islamic era (Jahiliyyah), where polytheists regarded idols and fabricated deities as partners of Allah and viewed them as intermediaries for drawing closer to the Divine Presence.[1] The Quran explicitly refutes this belief with logical arguments, exposing its emptiness. When entering the Hereafter, Allah speaks to the polytheists and reveals the futility of their worldly intercessors: "Certainly you have come to Us alone, just as We created you the first time, and left behind whatever We had bestowed on you. We do not see your intercessors with you—those whom you claimed to be [Our] partners in [deciding] you[r] [fate]. Certainly all links between you have been cut, and what you used to claim has forsaken you!" [2] This verse indicates that on the Day of Judgment, none of the worldly intercessors (idols) will be with humans, and they are completely ineffective and lost. The Quran states clearly: "They worship besides Allah that which neither causes them any harm, nor brings them any benefit, and they say, ‘These are our intercessors with Allah.’ Say, ‘Will you inform Allah about something He does not know in the heavens or on the earth?’ Immaculate is He and exalted above [having] any partners that they ascribe [to Him]!" [3] In Surah Ar-Rum, Allah says: "None of those whom they ascribed as partners [to Allah] will intercede for them, and they will disavow their partners." [4] This verse shows that on the Day of Resurrection, even the idolaters themselves will realize the falsehood of their idols' intercession and deny them. In Surah Az-Zumar, Allah approaches this matter with a rational argument: "Have they taken intercessors besides Allah? Say, ‘What! Even though they do not control anything, and cannot reason?!" [5] This argument shows that intercession requires "authority," "knowledge," and "awareness" attributes that idols lack. Therefore, asking for intercession from them is a futile and illogical act. In Surah Ya-Sin, Allah states conditionally: "Shall I take gods besides Him? If the All-beneficent desired to cause me any distress, their intercession will not avail me in any way, nor will they rescue me." [6] This verse clearly indicates that the intercession of idols has no effect against the will of Allah, and their power is null in the face of divine decree. The Quran, by firmly rejecting pre-Islamic beliefs, invalidates any equating of the "Hereafter system" with the "worldly system." It does not negate intercession entirely but establishes it for the righteous Servants of Allah (Awliya’) within a specific framework and with special divine criteria. Based on this, the verses denying intercession were revealed in response to the vain beliefs of polytheists, who claimed that the system of the two worlds is one and that sacrifices, charities, humility, and tears before idols lead to their intercession. They harbored the illusion that Allah had delegated matters to them and made them independent in action and forbearance. This type of intercession, based on polytheism and the creature's claim of independence from the Creator, is the very "forbidden and illegitimate intercession." [7] In contrast, "legitimate intercession" is the type of intercession endorsed by the clear religion of Islam, as stated in the Quran: "Intercession will not avail that day except from him whom the All-beneficent allows and approves of his word." [8] "How many an angel there is in the heavens whose intercession is of not any avail, except after Allah permits whomever He wishes and approves of!" [9] The instances of such intercession have been explained in traditions and religious teachings; for example, the Prophet (SAW) says: "On the Day of Resurrection, I, Ali, and my Ahl al-Bayt will intercede, and our intercession will be accepted by Allah." [10] Also, in another tradition, Imam Ali (AS) says: "The prophets, scholars, and martyrs are those who intercede." [11] Conclusion: In Islam, intercession is divided into two categories: "illegitimate" intercession, which is based on polytheism and the illusion of the independence of idols, and which the Quran rejects it; and "legitimate" intercession, which is contingent upon divine permission and the merit of righteous Servants of Allah (Awliya’). Thus, Islam does not negate intercession entirely, but rather distinguishes between polytheistic intercession and monotheistic intercession based on Allah’s permission. [1] . Al-Shafa'ah fi al-Kitab wa al-Sunnah, Al-Suhayni, Sheikh Ja'far, p. 16. [2] . Al-An'am: 94 «وَلَقَدْ جِئْتُمُونَا فُرَادَىٰ كَمَا خَلَقْنَاكُمْ أَوَّلَ مَرَّةٍ وَتَرَكْتُمْ مَا خَوَّلْنَاكُمْ وَرَاءَ ظُهُورِكُمْ ۖ وَمَا نَرَىٰ مَعَكُمْ شُفَعَاءَكُمُ الَّذِينَ زَعَمْتُمْ أَنَّهُمْ فِيكُمْ شُرَكَاءُ ۚ لَقَدْ تَقَطَّعَ بَيْنَكُمْ وَضَلَّ عَنْكُمْ مَا كُنْتُمْ تَزْعُمُونَ» [3] . Yunus: 18 «وَيَعْبُدُونَ مِنْ دُونِ اللَّهِ مَا لَا يَضُرُّهُمْ وَلَا يَنْفَعُهُمْ وَيَقُولُونَ هَٰؤُلَاءِ شُفَعَاؤُنَا عِنْدَ اللَّهِ ۚ قُلْ أَتُنَبِّئُونَ اللَّهَ بِمَا لَا يَعْلَمُ فِي السَّمَاوَاتِ وَلَا فِي الْأَرْضِ ۚ سُبْحَانَهُ وَتَعَالَىٰ عَمَّا يُشْرِكُونَ» [4] . Ar-Rum: 13 «وَلَمْ يَكُنْ لَهُمْ مِنْ شُرَكَائِهِمْ شُفَعَاءُ وَكَانُوا بِشُرَكَائِهِمْ كَافِرِينَ» [5] . Az-Zumar: 43 «أَمِ اتَّخَذُوا مِنْ دُونِ اللَّهِ شُفَعَاءَ ۚ قُلْ أَوَلَوْ كَانُوا لَا يَمْلِكُونَ شَيْئًا وَلَا يَعْقِلُونَ» [6] . Ya-Sin: 23 «أَأَتَّخِذُ مِنْ دُونِهِ آلِهَةً إِنْ يُرِدْنِ الرَّحْمَٰنُ بِضُرٍّ لَا تُغْنِ عَنِّي شَفَاعَتُهُمْ شَيْئًا وَلَا يُنْقِذُونِ» [7] . Al-Shafa'ah fi al-Kitab wa al-Sunnah, Al-Suhayni, Sheikh Ja'far, p. 17. [8] . Ta-Ha: 109 «يَوْمَئِذٍ لَا تَنْفَعُ الشَّفَاعَةُ إِلَّا مَنْ أَذِنَ لَهُ الرَّحْمَنُ وَرَضِيَ لَهُ قَوْلًا» [9] . An-Najm: 26 «وَكَمْ مِنْ مَلَكٍ فِي السَّمَاوَاتِ لَا تُغْنِي شَفَاعَتُهُمْ شَيْئًا إِلَّا مِنْ بَعْدِ أَنْ يَأْذَنَ اللَّهُ لِمَنْ يَشَاءُ وَيَرْضَى» [10] . Bihar al-Anwar, Allamah al-Majlisi, Vol. 8, p. 43. [11] . Al-Khisal, Sheikh al-Saduq, Vol. 1, p. 156.

What is Intercession? Understanding the true meaning of intercession is a crucial and decisive issue for those who believe in Allah and the Hereafter, and who view obedience to the laws of Sharia as the sole path to eternal happiness and safety from dangers.[1] Linguistically, the word Shafa'at is derived from Shaf' (pair/double), which is the opposite of Witr (odd/single).[2] The term Shafi' (intercessor) refers to one who seeks something on behalf of another; the needy party then requests this intercession to achieve their desired goal.[3] Ibn Athir states regarding this concept: The intercessor is one who attaches themselves to another, pairing the solitary individual.[4] Raghib Isfahani defines intercession as the attachment and connection of one person to another, with the intent to assist them and request their help. It is primarily used when a superior or more honorable person attaches themselves to someone of a lower rank. This is the meaning of intercession on the Day of Resurrection. [5] Ibn Taymiyyah, a strict Hanbali scholar favored by the Wahhabi movement, explains the meaning of intercession as follows: Intercession means assisting the petitioner so that the assistant becomes their counterpart, after they were previously solitary.[6] Fakhr Razi, in his commentary, states regarding the concept of intercession: Intercession is when one begs forgiveness for another and seeks to remove their needs. Its root is Shaf' (pair), and its opposite is Witr (single). It seems that the needy person is solitary and in need, while the intercessor becomes their pair. [7] Some later scholars have also said that it is a request for forgiveness of sin, or a request by the intercessor to the one with whom intercession is made (Allah) to do something for the benefit of the beneficiary (the one for whom intercession is made).Thus, the intercession of the Prophet (SAW) or others is essentially a petition from them to the Almighty Allah for the forgiveness of sins or the fulfillment of others' needs. Therefore, intercession is a type of supplication and hope in Divine grace. [8] In the culture of the Quran, intercession is defined as mediating between Allah and His creation to convey good or ward off evil. [9] Allamah Tabataba'i, in explaining the concept of intercession, says: Intercession is derived from the root Shaf' (pair) in opposition to Witr (single). The reality of intercession is that a needy person connects their insufficient force, which alone is not enough to reach the goal, with the force of the intercessor, thereby doubling their ability to achieve the objective. Had they relied solely on their own force, due to its deficiency and weakness, they would not have reached the goal. [10] Some have divided intercession into two different concepts: A) Intercession in the Popular Sense: In the common understanding among people, the intercessor is someone who, relying on their position, personality, or influence, changes the view of the holder of power regarding the punishment of subordinates. Such an understanding of intercession has no place in religious knowledge and is inconsistent with divine principles. B) Intercession in its True and Constructive Meaning: In the correct and religious meaning, the core of intercession lies in the inner transformation and metamorphosis of the person for whom intercession is made. That is, the sinner creates conditions to emerge from an undesirable state deserving of punishment and, by connecting with the intercessor, enters a path where they become eligible for Divine forgiveness.[11] This type of intercession is, in reality, a lofty school of upbringing, reform, awakening, and human awareness.[12] Conclusion In light of the above, we can conclude that intercession in Islam is intercession for the forgiveness of sins or the elevation of the ranks of believers in the Hereafter; however, not in the sense of violating divine laws, but in the sense of providing the necessary internal and spiritual conditions in the beneficiary to benefit from Allah’s mercy. Imam Ali (AS) says: The intercessor is like wings for the needy person, with whose help they fly and attain their destination. [13] [1] . Ma'ad in the Quran, Amini, Ibrahim, p. 155. [2] . Lisan al-Arab, Ibn Manzur, Vol. 8, p. 183. [3] . Ibid, p. 184. [4] . Al-Nihaya fi Gharib al-Hadith wa al-Athar, Ibn al-Athir, Abu al-Sa'adat, Vol. 2, p. 485. [5] . Al-Mufradat fi Gharib al-Quran, Raghib al-Isfahani, p. 457. [6] . Al-Siyasa al-Shar'iya fi Islah al-Ra'i wa al-Ra'iyya, Ibn Taymiyyah, p. 53. [7] . Tafsir al-Razi = Mafatih al-Ghayb or Al-Tafsir al-Kabir, Razi, Fakhr al-Din, Vol. 3, p. 495. [8] . Al-Shafa'at Haqiqa Islamiyya, Al-Asadi, Muhammad Hadi, p. 9. [9] . Quranic and Narrative Evidence in Response to the Exaggeration Doubt, Ahassani, Ameneh, p. 55. [10] . Al-Mizan fi Tafsir al-Quran, Allamah al-Tabataba'i, Vol. 1, p. 157. [11] . Sharh wa Tafsir Lughat al-Quran based on Tafsir, Jafar, Shariatmadari, Vol. 2, p. 505. [12] . Anwar al-Hidayah, Makarem Shirazi, Naser, p. 247. [13] . Nahj al-Balagha, Sayyid al-Sharif al-Radi, Wisdom 63, p. 479.

What is the Meaning of ‘Ilm al-Ghayb (Knowledge of the Unseen) and ‘Ilm al-Kitab (Knowledge of the Book), and What is the Relationship Between Them? Regarding the concept and meaning of ‘Ilm al-Ghayb, it should be noted that Ghayb (the unseen) is the opposite of Shahada (the obvious). From the usage of the term, the criterion of ‘Ghayb’ is the limitations of human senses. What is intended by ‘Ghayb’ are those hidden matters that fall outside the scope of human sensory tools.[1] Its instances can be categorized as follows: 1. Entities that are beyond the horizon of human perception and never fall within its scope, such as angels and their modes of operation, etc. 2. Scientific discoveries by humans, such as the laws governing the universe and entities that have remained beyond human perception for centuries. 3. Unseen events that occurred in the past or will occur in the future. [2] Awareness of these categories constitutes ‘Ilm al-Ghayb. It must be stated that the true owner of such knowledge is Allah, as He is the one for whom the hidden and the present, the concealed and the manifest, hold no distinction. The Quran states in this regard: "He is Allah—there is no Allah except Him—Knower of the sensible and the Unseen, He is the All-beneficent, the All-merciful." [3] This distinction between the hidden and the manifest becomes meaningful only for the servants of Allah. This has led to differing views on the meaning of ‘Ilm al-Ghayb. For instance, certain groups believed that ‘Ilm al-Ghayb is exclusive to Allah. Consequently, in some cases, even the wives of the Prophet were not permitted to receive news of the unseen from him. [4] It appears that this viewpoint was dominant during the time of the Imams (AS). [5] Attributing Ghayb exclusively to Allah in an absolute sense is a pre-Islamic (Jahili) belief. People held the fundamental belief that humans cannot have any connection with the unseen or the supernatural. Therefore, if Allah sends a messenger, that messenger must be an angel. [6] The Quran refutes these claims by affirming that prophets are human beings[7] and by considering them connected to the unseen and knowledgeable of it. [8] Nevertheless, this idea persisted among people during the era of the Imams (AS); thus, when the Ahl al-Bayt (AS) narrated matters of the unseen, they were accused of practicing sorcery. [9] The Ahl al-Bayt (AS), in order to affirm for themselves a certain aspect of the ‘Ilm al-Ghayb which the Qur’an has established for them, and at the same time to avoid contradicting the common understanding of people (who regarded ‘Ilm al-Ghayb as belonging exclusively to Allah), affirmed ‘Ilm al-Ghayb for themselves in one sense and denied it in another. With this clarification, it can be said that ‘Ilm al-Ghayb is of two types: That which Allah has reserved exclusively for Himself and has granted to no one else, [10] and that which Allah has graciously bestowed upon the Prophet and, through him, upon his successors (Awṣiyāʾ). [11] It is important to note that ‘Ilm al-Ghayb in an independent and intrinsic sense is exclusive to Allah and is not attributed to any other being. [12] Now, given the understanding of ‘Ilm al-Ghayb established above, it can be said that ‘Ilm al-Kitab (which is established for the Imams in traditions) is also a part of this ‘Ilm al-Ghayb that Allah has not reserved exclusively for Himself, but has graciously bestowed upon the Prophet and his successors. To better understand the meaning and concept of ‘Ilm al-Kitab, it should be noted that the word Kitab in Arabic lexicon means "to join" or "to connect," and it is also used for joining words, writing, and putting things into verse or script.[13] Ibn Manzoor considers Kitab a term for the collection of whatever has been written and recorded. [14] This word appears in the Quran with various meanings, including: 1. Any written document, [15] 2. A written contract, [16] 3. Divine decree, [17] 4. Divine destiny and fate, [18] 5. The Book of Deeds, [19] 6. Heavenly scriptures, [20] 7. The Book of Events (Al-Lawh Al-Mahfuz). [21] The interpretation of ‘Ilm al-Kitab, which appears twice in the Quran, first refers to Asif ibn Barkhiya’s power to bring the throne of the Queen of Sheba, a feat he accomplished through a portion of ‘Ilm al-Kitab. [22] The second instance refers to someone who possesses ‘Ilm al-Kitab and is introduced as a witness to the prophethood of the Prophet. [23] Imam Kadhim (AS) stated: "I swear by Allah, by His Greatest Name—the very Name that Asif relied upon." [24] Based on this, among the sciences contained in ‘Ilm al-Kitab that Asif had access to is knowledge of the Divine Greatest Name. It should be noted that ‘Ilm al-Kitab is ‘Ilm al-Ladunni (divinely inspired knowledge) and non-acquired. [25] On this basis, Asif considered it a favor from Allah. [26] Furthermore, ‘Ilm al-Kitab is knowledge of the reality of the Holy Quran, which necessitates knowledge of the reality of all heavenly books. [27] Therefore, in numerous traditions from the Ahl al-Bayt (AS), the possessor of ‘Ilm al-Kitab is described as one who knows[28] the outward and inward meanings of the Quran, [29] and the other heavenly books. [30] Now, given the explanation of ‘Ilm al-Kitab in the Quran, especially in light of the story of Asif, it becomes clear that because humans are material and bound by limitations, they cannot attain such knowledge through material means. This knowledge is hidden from them and must be graciously bestowed by Allah. Thus, Ali ibn Abi Talib (AS) and his successors (AS) are aware of everything that has happened and everything that will happen, [31] and extraordinary events occur through them because they possess the entirety of ‘Ilm al-Kitab. Conclusion ‘Ilm al-Ghayb means awareness of the hidden. The concept of the "hidden" applies specifically to human beings; therefore, anything that humans cannot access through material causes is considered Ghayb (unseen). ‘Ilm al-Kitab, based on the story of Asif ibn Barkhiya, is a part of this knowledge of the unseen. One of the sciences contained within it is the Greatest Name of Allah, through which Asif transported the throne of Bilqis (the Queen of Sheba). According to traditions from the Ahl al-Bayt (AS), all of this ‘Ilm al-Kitab is with them, and ‘Ilm al-Kitab is a portion of the knowledge of the unseen that is not exclusive to Allah. [1] . ‘Ilm al-Ghayb (Third Knowledge), Subhani, Sheikh Ja’far, p. 24. [2] . Ibid., pp. 28-32. [3] . Al-Hashr:22 «هُوَ اللَّهُ الَّذِي لَا إِلَٰهَ إِلَّا هُوَ عَالِمُ الْغَيْبِ وَالشَّهَادَةِ ۖ هُوَ الرَّحْمَٰنُ الرَّحِيمُ» [4] . Al-Tabaqat al-Kubra, Ibn Sa’d, Vol. 8, p. 150. [5] . Nahj al-Balagha, Sermon: 128, p. 120 / Al-Kha’irij wa al-Jara’ih, Al-Ra’uni, Qutb al-Din, Vol. 1, p. 343. [6] . Al-Mu’minun:24 «فَقَالَ الْمَلَأُ الَّذِينَ كَفَرُوا مِنْ قَوْمِهِ مَا هَٰذَا إِلَّا بَشَرٌ مِثْلُكُمْ يُرِيدُ أَنْ يَتَفَضَّلَ عَلَيْكُمْ وَلَوْ شَاءَ اللَّهُ لَأَنْزَلَ مَلَائِكَةً مَا سَمِعْنَا بِهَٰذَا فِي آبَائِنَا الْأَوَّلِينَ» [7] . Al-Anbiya:7 «وَمَا أَرْسَلْنَا قَبْلَكَ إِلَّا رِجَالًا نُوحِي إِلَيْهِمْ ۖ فَاسْأَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لَا تَعْلَمُونَ» / Al-Kahf:110 «قُلْ إِنَّمَا أَنَا بَشَرٌ مِثْلُكُمْ يُوحَىٰ إِلَيَّ..» [8] . Al-Jinn:26-27 «عَالِمُ الْغَيْبِ فَلَا يُظْهِرُ عَلَىٰ غَيْبِهِ أَحَدًا إِلَّا مَنِ ارْتَضَىٰ مِنْ رَسُولٍ» [9] . Bihar al-Anwar, Allamah Al-Majlisi, Vol. 47, p. 172. [10] . Al-Kafi, Sheikh Al-Kulayni, Vol. 1, p. 230. [11] . Al-Jinn:26-27 «عَالِمُ الْغَيْبِ فَلَا يُظْهِرُ عَلَىٰ غَيْبِهِ أَحَدًا إِلَّا مَنِ ارْتَضَىٰ مِنْ رَسُولٍ» / Al-Kafi, Sheikh Al-Kulayni, Vol. 1, p. 223. [12] . Al-Mizan fi Tafsir al-Quran, Allamah Al-Tabatabai, Vol. 20, p. 55. [13] . Al-Mufradat fi Gharib al-Quran, Al-Raghib al-Isfahani, Vol. 1, p. 423. [14] . Lisan al-Arab, Ibn Manzoor, Vol. 1, p. 698. [15] . An-Naml:29 «قَالَتْ يَا أَيُّهَا الْمَلَأُ إِنِّي أُلْقِيَ إِلَيَّ كِتَابٌ كَرِيمٌ» [16] . An-Nur:33 «وَالَّذِينَ يَبْتَغُونَ الْكِتَابَ مِمَّا مَلَكَتْ أَيْمَانُكُمْ» [17] . An-Nisa:24 «كِتَابَ اللَّهِ عَلَيْكُمْ» [18] . Al-A’raf:37 «أُولَٰئِكَ يَنَالُهُمْ نَصِيبُهُمْ مِنَ الْكِتَابِ» [19] . Al-Isra:13-14 «وَنُخْرِجُ لَهُ يَوْمَ الْقِيَامَةِ كِتَابًا يَلْقَاهُ مَنْشُورًا * اقْرَأْ كِتَابَكَ كَفَىٰ بِنَفْسِكَ الْيَوْمَ عَلَيْكَ حَسِيبًا» [20] . Al-Baqarah:213 «فَبَعَثَ اللَّهُ النَّبِيِّينَ مُبَشِّرِينَ وَمُنْذِرِينَ وَأَنْزَلَ مَعَهُمُ الْكِتَابَ بِالْحَقِّ لِيَحْكُمَ بَيْنَ النَّاسِ» [21] . Al-An’am:59 «وَلَا رَطْبٍ وَلَا يَابِسٍ إِلَّا فِي كِتَابٍ مُبِينٍ» [22] . An-Naml:40 «قَالَ الَّذِي عِنْدَهُ عِلْمٌ مِنَ الْكِتَابِ أَنَا آتِيكَ بِهِ قَبْلَ أَنْ يَرْتَدَّ إِلَيْكَ طَرْفُكَ» [23] . Ar-Ra’d:43 «قُلْ كَفَىٰ بِاللَّهِ شَهِيدًا بَيْنِي وَبَيْنَكُمْ وَمَنْ عِنْدَهُ عِلْمُ الْكِتَابِ» [24] . ‘Uyun Akhbar al-Rida, Sheikh Al-Saduq, Vol. 2, p. 95. [25] . Sharh Al-Kafi, Al-Mazandarani, Mulla Salih, Vol. 2, p. 364. [26] . An-Naml:40 «قَالَ هَٰذَا مِنْ فَضْلِ رَبِّي لِيَبْلُوَنِي أَأَشْكُرُ أَمْ أَكْفُرُ» [27] . Mir’at al-‘Uqul, Allamah Al-Majlisi, Vol. 3, p. 34. [28] . Al-Kafi, Sheikh Al-Kulayni, Vol. 1, p. 257. [29] . Sharh Al-Kafi, Al-Mazandarani, Mulla Salih, Vol. 5, p. 362. [30] . Mir’at al-‘Uqul, Allamah Al-Majlisi, Vol. 3, p. 24. [31] . Al-Kafi, Sheikh Al-Kulayni, Vol. 1, p. 260.

What is the Quranic and Narrational Perspective on the Residence of Imam Mahdi (AJTF)? In authoritative Shia sources, no specific and fixed location is determined for the residence of Imam Mahdi (AJTF). The Quran emphasizes only the necessity of the existence of a "guide" in every era; as it states in Surah Ar-Ra’d: "You are only a warner, and for every person is a guide".[1] Based on authentic narrations, this "guide" is the living Imam of each era. [2] This refers to the very existence of the Imam and makes no reference to the place of residence of this divine proof. Authentic narrations also do not point precisely to his place of residence. [3] Below, we refer to some of these narrations concerning the location of the presence and residence of Imam Mahdi (AJTF): 1. The Imam’s Presence on Mount Ridwa [4] Abdal-A’la said: "We were traveling with Imam Sadiq (AS). When we arrived Rawha, the Imam looked at a mountain overlooking that place and said: 'This mountain is called Ridwa, and it will be the refuge of Imam Mahdi (AJTF).'"[5] 2. The Imam’s Presence on Mount Dhi Tuwa [6] Imam Baqir (AS) said: "Our Qaim (the Awaited) awaits the uprising with 313 of his companions in 'Dhi Tuwa', until such time that the Imam leans on the Black Stone and raises the flag of uprising." [7] The mention of these two locations in Dua al-Nudba is for this reason, [8] as they are mentioned in the narrations. 3. The Imam Moves Among People but Remains Unrecognized Imam Sadiq (AS) said: "The Master of the Command walks in their markets and treads upon their carpets, while they do not recognize him." [9] 4. The Imam’s Presence During the Hajj Season Imam Sadiq (AS) said: "The Master of this Command attends the Hajj season, sees the people, and they do not see him." [10] 5. Allah Conceals His Place of Residence Imam Sadiq (AS) said: “The servants are closest to Allah, and He is most pleased with them, when they lose sight of Allah’s Proof (Imam Mahdi) — when He is hidden from them and they do not know where He is.” [10] [11] These narrations indirectly indicate that Imam (AJTF) does not have a fixed and accessible location. Mentioning these two places in Dua al-Nudba does not contradict the Imam’s presence in other locations. The Story of Living on the Isle of Khadra The story of the "Isle of Khadra," which is sometimes introduced as the place of residence of the Imam, is considered unreliable by great Shia Hadith scholars. Allamah Majlisi considered this story unreliable when narrating it in Bihar al-Anwar.[12] Therefore, there is no reliable narrational evidence for the existence of such an island or attributing it to Imam Mahdi (AJTF). Furthermore, authentic narrations state that the reason for the concealment of the Imam’s residence is "the preservation of the life of the Divine Proof and divine wisdom during the Occultation," as Imam Sadiq (AS) said: "The master of this affair must go into occultation, and during his occultation he must live in seclusion."[13] Conclusion: From the perspective of the Quran and authentic narrations, the residence of Imam Mahdi (AJTF) is not only unspecified but is also hidden by divine wisdom. Authentic narrations indicate only his unknown presence among people and his occasional presence in holy sites. No reliable document supports the existence of an island named "Isle of Khadra," and this story holds no credibility among Shia researchers. [1] . Ar-Ra’d: 7 «إِنَّما أَنتَ مُنذِرٌ وَلِکُلِّ قَومٍ هادٍ» [2] . Al-Kafi, Sheikh Al-Kulayni, Vol. 1, p. 191. [3] . Al-Ghayba by Al-Nu’mani, Al-Nu’mani, Muhammad ibn Ibrahim, p. 170. [4] . "Ridwa" is the name of a mountain seven farsakhs away from Medina, near the city of Yanbu. This mountain is mentioned in narrations as one of the refuges of the Imam (AJTF). [5] . Al-Ghayba, Sheikh Al-Tusi, p. 163. [6] . "Dhi Tuwa" is the name of a mountain near Mecca. This mountain is also mentioned in narrations as one of the refuges of Imam Mahdi (AJTF). [7] . Bihar al-Anwar, Allamah Al-Majlisi, Vol. 52, p. 306. [8] . al-Mazār, Muḥammad b. al-Mashhadī, p.581. «لَیتَ شِعْرِی أَینَ اسْتَقَرَّتْ بِک النَّوَی بَلْ أیُّ أَرْضٍ تُقِلُّک أَوْ ثَرَی، أَ بِرَضْوَی أَوْ غَیرِهَا أَمْ ذِی طُوًی» [9] . Al-Kafi, Sheikh Al-Kulayni, Vol. 1, p. 337. «أَنْ يَمْشِيَ فِي أَسْوَاقِهِمْ وَ يَطَأَ بُسُطَهُمْ» [10] . Kamal al-Din wa Tamam al-Ni’mah, Sheikh Al-Saduq, Vol. 2, p. 440. «يَفْقِدُ النَّاسُ إِمَامَهُمْ فَيَشْهَدُ الْمَوْسِمَ فَيَرَاهُمْ وَ لَا يَرَوْنَهُ» / Al-Kafi, Sheikh Al-Kulayni, Vol. 1, p. 338. [11] . Al-Ghayba, Sheikh Al-Tusi, p. 457. «إِذَا افْتَقَدُوا حُجَّةَ اللَّهِ فَلَمْ يَظْهَرْ لَهُمْ وَ لَمْ يَعْلَمُوا بِمَكَانِهِ» [12] . Bihar al-Anwar, Allamah Al-Majlisi, Vol. 52, p. 159. [13] . Al-Kafi, Sheikh Al-Kulayni, Vol. 1, p. 340 / Al-Ghayba, Sheikh Al-Tusi, p. 337 / Kamal al-Din wa Tamam al-Ni’mah, Sheikh Al-Saduq, Vol. 2, p. 360.

Who Can Be Invoked for Istighathah (Seeking Help)? What Are the Criteria for Determining This? Istighathah etymologically means seeking aid and assistance[1] and in technical terminology, it refers to requesting help from another.[2] What distinguishes istighathah from concepts such as tawassul is its restriction to times of intensity, hardship, and distress.[3] The Holy Quran has also used this meaning in several instances, including in Surah Al-Anfal, which states: "When you sought help from your Lord, so He answered you"[4] and in Surah Al-Qasas, where a man from the Children of Israel asked Moses (AS) for help against his enemy.[5] Accordingly, a more precise definition of istighathah states: "Requesting help during times of sorrow, grief, pain, and distress."[6] From a jurisprudential standpoint, istighathah has been deemed obligatory in certain cases, such as when the preservation of life, wealth, or honor depends upon it. [7] Two conditions have been stated as the criteria and standards for it: 1. The actual ability of the individual to help; therefore, it can be seen that in the classifications of istighathah, attention has been given to this matter (the person's ability to perform miracles or extraordinary acts).[8] 2. The absence of any Islamic legal prohibition against such a request, just as istighathah to idols has been deemed haram and polytheistic, because the polytheists considered them to have absolute dominion and full agency in the created world.[9] Therefore, if a person lacks the ability to do something, requesting help from him goes against wisdom; just as God states in the Quran that He does not impose upon any person what they do not have the ability to do.[10] Another criterion is the absence of Islamic legal prohibition; for example, istighathah from someone other than God is polytheism and prohibited if it is accompanied by the belief in that person's independent ownership of divine affairs.[11] It is this same criterion of Islamic legal prohibition that has given rise to differing viewpoints. Some believe that invoking the dead, istighathah to them, or making vows and sacrifices for them with the intention of drawing near to God—without divine permission—is an example of polytheism.[12] It has also been said that requesting help from the dead or the living in matters that only God is capable of accomplishing—such as healing or relieving distress—is not permissible and is an example of the greater polytheism (shirk akbar). [13] In contrast, Shia Muslims and many Sunnis believe that istighathah to someone other than God occurs in two forms: 1) From a living person; 2) From someone who has apparently left this world, but whose spirit is alive. Neither of these two is intrinsically polytheistic.[14] This is because there are numerous narrations about istighathah to the Holy Prophet (SAW), both during his lifetime and after his passing. [15] Considering the totality of the above, istighathah can be directed to someone who both has the ability to help and whose request for help is not accompanied by an Islamic legal prohibition. Based on the narrations, the Ahl al-Bayt (AS), who are described as knowing "the complete knowledge of the Book,"[16] possess extraordinary power; such that awareness of a portion of that knowledge—such as what appears in the story of Asif ibn Barkhiya[17]—provides the ability to accomplish extraordinary feats. Hence, their ability to help is established. Moreover, since obedience to the Ahl al-Bayt (AS) has been presented as equivalent to obedience to the Quran,[18] and they themselves have commanded seeking help and istighathah,[19] there is no Islamic legal prohibition against this practice. Therefore, one of the valid cases of istighathah is seeking istighathah from the Ahl al-Bayt (AS). However, the question arises: Can one, in difficult matters and problems that material means are incapable of solving, request help from anyone, such as a righteous scholar, a mujtahid (jurist), or even an elderly person? The answer is that the general principle of requesting help from others during distress, except in cases where Sharia has prohibited it (such as turning to sorcerers),[20] has no objection. However, if the person being invoked for istighathah lacks the ability to accomplish that task, this act would be futile and useless, and in Islamic culture, futile acts are considered blameworthy or at least disliked. [21] In conclusion, the primary criteria in istighathah are both the individual's actual ability to help and the absence of any Islamic legal prohibition. Based on these criteria, valid and invalid instances of istighathah can be distinguished. [1] . Mu'jam al-Mustalahat wa al-Alfaz al-Fiqhiyyah (Dictionary of Jurisprudential Terms), Abdul-Mon'em, Mahmoud Abdul-Rahman, vol. 1, p. 150. [2] . Al-Mufradat fi Gharib al-Quran (The Detailed Explanation of Quranic Uncommon Words), Al-Raghib al-Isfahani, vol. 1, p. 617. [3] . Mu'jam al-Mustalahat wa al-Alfaz al-Fiqhiyyah (Dictionary of Jurisprudential Terms), Abdul-Mon'em, Mahmoud Abdul-Rahman, vol. 1, p. 150. [4] . Al-Anfal:9 «إِذْ تَسْتَغِيثُونَ رَبَّكُمْ فَاسْتَجَابَ لَكُمْ أَنِّي مُمِدُّكُمْ بِأَلْفٍ مِنَ الْمَلَائِكَةِ مُرْدِفِينَ» [5] . Al-Qasas:15 «فَاسْتَغَاثَهُ الَّذِي مِنْ شِيعَتِهِ عَلَى الَّذِي مِنْ عَدُوِّهِ» [6] . Istighathah wa Jaygahe Shar'iyyah aan (Istighathah and Its Islamic Legal Status), Qaderi, Mohammad-Tahir, p. 21. [7] . Farhang-e Feqh Motabeegh Mazhabe Ahl al-Bayt (Encyclopedia of Jurisprudence According to the Ja'fari School), Hashemi Shahroodi, Mahmoud, vol. 1, p. 438. [8] . Al-Tawassul aw al-Istighathah bi al-Arwah al-Muqaddasah (Tawassul or Istighathah with Holy Souls), Sobhani Tabrizi, Ja'far, p. 22. [9] . Manshur-e Javid (Everlasting Decrees), Sobhani, Sheikh Ja'far, vol. 8, p. 361. [10] . Al-Baqarah:286 «لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا» [11] . Manshur-e Javid (Everlasting Decrees), Sobhani, Sheikh Ja'far, vol. 1, p. 552. [12] . Tawhid-e Ibadi az Didgah-e Shia va Wahhabiyyat (Monotheistic Worship from the Perspective of Shia and Wahhabism), Nikuei Samani, Mehdi, p. 65. [13] . Ibid. p.69. [14] . Tawhid (Monotheism), compiled by a group of authors, p. 12. [15] . Sahihe Sharh al-Aqeedah al-Tahawiyyah, Saqqaf, Hassan ibn Ali, p. 725. [16] . Al-Kafi, Sheikh al-Kulayni, vol. 1, p. 257. [17] . Al-Naml:40 «قَالَ الَّذِي عِنْدَهُ عِلْمٌ مِنَ الْكِتَابِ أَنَا آتِيكَ بِهِ قَبْلَ أَنْ يَرْتَدَّ إِلَيْكَ طَرْفُكَ» [18] . Al-Kafi, Sheikh al-Kulayni, vol. 1, p. 287. [19] . Bihar al-Anwar, Allamah al-Majlisi, vol. 50, p. 267 / Al-Burhan fi Tafsir al-Quran, Bahrani, Seyyed Hashim, vol. 2, p. 617. [20] . Bihar al-Anwar, Allamah al-Majlisi, vol. 59, p. 300. [21] . Bihar al-Anwar, Allamah al-Majlisi, vol. 21, p. 74 / Mizan al-Hikmah, Muhammad al-Riyahi al-Shahri, Sheikh Mohammad, vol. 10, p. 283.

Why is Imam Ali (AS) called "Abu Turab"? In Arabic and Islamic culture, a Kunyah (such as Abu al-Hassan or Abu Turab) is an honorific name that follows a person’s primary name. It typically begins with the word "Abu" (father) or "Umm" (mother) and usually refers to a child or a specific attribute of that individual.[1] The title "Abu Turab," which means "Father of Dust" or "One associated with the soil," is one of the most famous agnomens attributed to Amir al-Mu'minin, Imam Ali ibn Abi Talib (AS). [2] This title held a special place in his heart; narrations state that he loved this Kunyah dearly because it was granted to him by the Holy Prophet (SAW). [3] Examining the reasons for this naming requires a return to Hadith and exegetical sources. The Roots of the Naming: Narrations and Interpretations The naming of Imam Ali (AS) as "Abu Turab" is discussed from two primary perspectives in Islamic sources: 1. The Historical Narration (Relating to sleeping on the ground) One of the most famous narrations considered the historical root of this title dates back to an event during the lifetime of the Holy Prophet (SAW). According to this report, while the Prophet (SAW) and his companions were at a place called "Ashirah," the Prophet found Imam Ali (AS) and Ammar bin Yasir sleeping on the ground, covered in a layer of dust. The Prophet (SAW) woke them kindly and addressed Imam Ali (AS) saying: "O Abu Turab, rise!". [4] This direct and affectionate address from the Prophet (SAW) is cited as the moment this Kunyah was bestowed. 2. Theological and Spiritual Interpretation (Relating to Divine Station) In addition to the historical narration, deeper interpretations have also been offered about this title, which carry theological and spiritual meaning and indicate the lofty rank of Imam Ali (AS) before Allah. Imam Hasan (AS), in response to a question about this title, said: “Allah takes pride in one who performs an act like yours, and the patches of earth shall bear witness to it.” Imam Ali (AS) would place his cheeks upon the earth so that the ground would testify to his prostration on the Day of Resurrection. [5] Abdullah ibn Abbas also explains this kunya by saying: because Ali (AS) is the master of the earth and Allah’s proof over its inhabitants after the Prophet (SAW), and through his existence the earth remains. The Prophet (SAW) said that on the Day of Resurrection, when the disbelievers witness the honor and reward given to the Shia of Ali (AS), they will wish that they were dust — “وَيَقُولُ الْكَافِرُ يَا لَيْتَنِي كُنْتُ تُرَابًا” [6]— meaning: they wish they had been among the followers of Ali (AS). [7] This itself shows the greatness of the station of his followers. Conclusion The title "Abu Turab" was bestowed upon Imam Ali (AS) by the Prophet (SAW) and has roots that are both historical and spiritual. Its historical aspect goes back to the moment he was seen lying upon the ground, but its deeper aspect refers to his long prostrations, the dust that covered his blessed face through worship, and to his divine station and connection to the “earth” — his role as a source of stability for the people of the earth and as Allah’s proof. Shia Muslims regard this title as a sign of humility, worship, and deep connection to God, and see in the Prophet’s (SAW) granting of this title a demonstration of the special status of Imam Ali (AS). [1] . Mawsu’at al-Nahw wa al-Sarf wa al-I’rab, Emil Ya'qub, p. 464; See also: Al-Mu’jam al-Mufassal fi al-I’rab, Zahir Yusuf Khatib, p. 358 / Al-Mu’jam al-Mufassal fi al-Nahw al-Arabi, Aziza Fawwal Babati, Vol. 2, p. 838. [2] . Al-Hidayah al-Kubra, Al-Khatibi, Husayn bin Hamdan, p. 93. [3] . Allamah Amini, quoting Saktuwari; Al-Ghadir, Allamah Amini, Vol. 6, p. 337. [4] . Bihar al-Anwar, Al-Allamah al-Majlisi, Vol. 35, p. 61. [5] . Bihar al-Anwar, Al-Allamah al-Majlisi, Vol. 35, p. 61 / Manāqib Āl Abī Ṭālib, Ibn Shahr Āshūb, Vol. 2, p. 305. [6] . Nabā’: 40 [7] . Ilal al-Shara'i, Sheikh Al-Saduq, Vol. 1, p. 156.

If Imam Ali (AS) knew that Ibn Muljam would martyred him, why did he not kill him beforehand? In Imami narrative sources, there are reports indicating that Imam Ali (AS) was aware of his fate and the role of Ibn Muljam al-Muradi in his martyrdom. Among these is a tradition narrated by Hasan bin Mahbub from Asbagh bin Nubata. According to this report, when Ibn Muljam came with others to pledge allegiance (Bay'ah) to Amir al-Mu'minin (AS), the Imam called him back twice after the initial pledge, specifically emphasizing loyalty each time. On the third call, Ibn Muljam asked in surprise: "O Commander of the Faithful, by Allah, I have not seen you do this with anyone else?" In response, the Imam made a poetic allusion to Ibn Muljam's hidden intention, saying: "I desire his life, yet he intends my death." Then, addressing him directly, he added: "O Ibn Muljam, go. By Allah, I do not see you remaining loyal to what you have said."[1] In another narration, Imam Ali (AS) was faced with a question regarding how to deal with Ibn Muljam. When the Imam indicated that Ibn Muljam would be his killer, those present asked why he did not punish him before he could commit the crime. The Imam replied: "Is there anything more astonishing than suggesting I kill my own assassin before the crime is committed?" [2] From a legal and theological perspective, this answer is based on the established Islamic principle: "The impermissibility of punishment before the commission of a crime." According to this principle, punishment (including Qisas or retribution) can only be applied after a crime has physically occurred and has been proven in a just court. Any preemptive punishment would itself be an act of oppression and contrary to Divine justice. Despite knowing his assassin and the exact time and place of his martyrdom, Imam Ali (AS) took no preemptive measures. Hasan bin Jahm narrates that he discussed this issue with Imam Reza (AS), saying: "Amir al-Mu'minin (AS) knew his killer and knew on which night and at what location he would be martyred. Even when he heard the sound of the ducks in the house, he remarked: 'These are cries followed by the wailing of mourners.' Furthermore, when Umm Kulthum suggested he stay home that night and send someone else to lead the congregational prayer, he refused. Despite his knowledge of Ibn Muljam's intent, he continued his routine without a weapon." Imam Reza (AS) explained in response that while this foreknowledge was indeed correct, Amir al-Mu'minin (AS) was also given the choice between remaining in this world and meeting his Lord. He consciously chose the latter so that the Divine Decree would be fulfilled. [3] This narration demonstrates that even with certain knowledge of an event, the Imam emphasized human choice and submission to Allah’s Will, strictly avoiding any action that fell outside the framework of Sharia and justice. Conclusion: Based on Imami narrations, Amir al-Mu'minin Ali (AS) was aware of his assassin and the time of his martyrdom, yet he took no preemptive action. This behavior is rooted in the fundamental Islamic principle of justice, which forbids punishment before a crime is actually committed. Furthermore, despite this foreknowledge, the Imam voluntarily accepted this destiny out of submission and satisfaction with the Divine Decree (Qada). [1] . Al-Irshad, Al-Shaykh al-Mufid, Vol: 1, p. 12. [2] . Basa'ir al-Darajat, Al-Saffar al-Qummi, Muhammad bin al-Hasan, 109. [3] . Al-Kafi, Al-Shaykh al-Kulayni, Vol. 1, p. 259.

Why is the blessed name of Imam Ali (AS) not mentioned in the Quran? The names of Imam Ali (AS) and other Imams (AS) are not explicitly mentioned in the Quran. To clarify the reason for this, pay attention to the points mentioned. 1. Introduction: The Spiritual Station of Imamate in the Quran Within the vast expanse of Divine knowledge, every truth flows from the source of Divine guidance; however, some truths are like jewels hidden within deeper layers of meaning, requiring contemplation to be understood. The issue of Imamate is of this nature fundamental reality that is not only rooted in numerous verses but also embodies the continuity of the Prophetic mission. The Holy Quran refers to the issue of Imamate in many verses, to the point that great Quranic scholars have categorized the verses related to Wilayah and Imamate into three key groups:[1] First: Verses referring to the general Caliphate and guardianship over Muslims. Second: Verses enumerating the general virtues of the Ahl al-Bayt (AS). Third: Verses addressing the exclusive and unique virtues of Amir al-Mu'minin (AS), such as the verse of Laylat al-Mabit (the night he slept in the Prophet's bed) [2] and the verse of Saqayat al-Hajj (providing water to pilgrims). [3] 2. Wisdoms behind the Lack of Explicit Mention of the Imams' Names A) Divine Tradition of Testing and Human Volition: In the legislation of Divine laws and the explanation of Sharia matters, the general arrangement of affairs is always accompanied by the wisdom of providing a trial for individuals. This allows humans to use their will and choice to move toward obedience to Divine commands and prohibitions, which ultimately leads to their perfection. [4] B) Stating Principles and Referring Details to the Prophet (SAW): This question was also raised during the early days of Islam. Abu Basir asked this very question of Imam al-Sadiq (AS). The Imam gave a transformative answer: "Just as Prayer and Alms-giving are mentioned as fundamental principles of worship in the Quran, but their details (such as the number of units/Raka'at or the threshold of Zakat) are not mentioned and were left to the Prophet to explain, the subject of Imamate was also revealed in the form of general concepts, and the interpretation of its specific instances was entrusted to the Messenger of Allah." [5] C) Safeguarding the Quran against the Risk of Distortion: Almighty Allah has guaranteed that He Himself will be the Guardian of the Heavenly Book: "Verily, We have sent down the Dhikr (the Quran), and surely We are its Guardians." [6] One of the Divine strategies to prevent the motivation for distortion by hypocrites and spiteful enemies was the absence of the explicit names of the Imams (AS). Had their names appeared explicitly, there was a fear that fanatics would jeopardize the entire credibility and integrity of the Quran in order to remove those names. D) Lack of Social Readiness and Tribal Prejudices: Shaheed Mutahhari states in a precise analysis that no decree faced as much social resistance as the Imamate of Ali (AS). The tribal mindset of the Arabs and the fear that the Prophet (SAW) might be seeking a special privilege (hereditary Caliphate) for his family made the public acceptance of this matter difficult. [7] The sensitivity of this issue is evident in the event of Ghadir Khum, where the Prophet (SAW) only announced the mission of Wilayah after receiving the Divine guarantee of protection and the revelation of the Verse of Completion (Ikmal). [8] 3. The Method of Expressing the Virtues of the Ahl al-Bayt (AS) in Verses The verses related to the Ahl al-Bayt (AS) can be categorized into two groups: Specific and Explicit Verses regarding their Rank: These verses point to their unparalleled stations, such as: The Verse of Purification (Tathir): [9] A testimony to their absolute infallibility and purity. [10] The Verse of Mubahalah: [11] Introducing Ali (AS) as the "Soul" (Nafs) of the Prophet. [12] The Verse of Feeding (It’am): [13] A manifestation of the self-sacrifice and sincerity of the Ahl al-Bayt. [14] General Verses regarding Righteous and Chosen Individuals (where the Ahl al-Bayt are the ultimate examples): The Verse of Khayr al-Bariyyah: [15] In which the Prophet (SAW) repeatedly named Ali (AS) and his Shias as the "Best of Creatures." [16] Surah al-Fajr: [17] The concluding verses of which are applied to the existential peace of Imam Hussain (AS). [18] Surah al-Qasas: [19] Which explains the promise of the final victory of the oppressed on earth through the appearance of Imam al-Mahdi (AJTF). [20] Conclusion: Imamate, in the logic of the Quran, is a continuous stream of guidance that began with the Prophets and manifested in the existence of the Infallible Imams (AS). The absence of explicit names is not a deficiency but a wise secret to protect the truth from distortion and enmity. The Quran has opened the path for truth-seekers through the language of "Signs," because Imamate is a reality that can only be perceived through the light of faith and insight, remaining a guiding lamp for believing and truth-seeking humans until the end of history. [1] . Āyāt al-Wilāyah fī al-Qur'ān, Makārim al-Shirāzī, al-Shaykh Nāṣir, p. 6 [2] . Al-Baqarah: 207 «وَ مِنَ النَّاسِ مَنْ يَشْرِي نَفْسَهُ ابْتِغاءَ مَرْضاتِ اللَّهِ وَ اللَّهُ رَؤُفٌ بِالْعِبادِ» Refer to: Āyāt al-Wilāyah fī al-Qur'ān, Makārim al-Shirāzī, al-Shaykh Nāṣir, p. 211. [3] . At-Tawbah: 19_22 «أَجَعَلْتُمْ سِقايَةَ الْحاجِّ وَ عِمارَةَ الْمَسْجِدِ الْحَرامِ كَمَنْ آمَنَ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ وَ جاهَدَ فِي سَبِيلِ اللَّهِ لا يَسْتَوُونَ عِنْدَ اللَّهِ وَ اللَّهُ لا يَهْدِي الْقَوْمَ الظَّالِمِينَ * الَّذِينَ آمَنُوا وَ هاجَرُوا وَ جاهَدُوا فِي سَبِيلِ اللَّهِ بِأَمْوالِهِمْ وَ أَنْفُسِهِمْ أَعْظَمُ دَرَجَةً عِنْدَ اللَّهِ وَ أُولئِكَ هُمُ الْفائِزُونَ * يُبَشِّرُهُمْ رَبُّهُمْ بِرَحْمَةٍ مِنْهُ وَ رِضْوانٍ وَ جَنَّاتٍ لَهُمْ فِيها نَعِيمٌ مُقِيمٌ * خالِدِينَ فِيها أَبَداً إِنَّ اللَّهَ عِنْدَهُ أَجْرٌ عَظِيمٌ» Refer to: Āyāt al-Wilāyah fī al-Qur'ān, Makārim al-Shirāzī, al-Shaykh Nāṣir, p. 229. [4] . Dar partoye wilāyat, Misbāh Yazdī, Muḥammad Taqī, p. 67. [5] . Al-Kāfī, al-Shaykh al-Kulaynī, vol. 1, p. 286. [6] . Al-Ḥijr: 9 «إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ» [7] . Imāmat wa rahbarī, Motaharī, Murtadā, p. 157. [8] . Al-Mā'idah: 3 «الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا» [9] . Al-Aḥzāb: 33 «إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا» [10] . Āyāt al-Wilāyah fī al-Qur'ān, Makārim al-Shirāzī, al-Shaykh Nāṣir, p. 126. [11] . Āl 'Imrān: 61 «فَمَنْ حَاجَّكَ فِيهِ مِنْ بَعْدِ مَا جَاءَكَ مِنَ الْعِلْمِ فَقُلْ تَعَالَوْا نَدْعُ أَبْنَاءَنَا وَأَبْنَاءَكُمْ وَنِسَاءَنَا وَنِسَاءَكُمْ وَأَنْفُسَنَا وَأَنْفُسَكُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَلْ لَعْنَتَ اللَّهِ عَلَى الْكَاذِبِينَ» [12] . Āyāt al-Wilāyah fī al-Qur'ān, Makārim al-Shirāzī, al-Shaykh Nāṣir, p. 160. [13] . Al-Insān: 8 «وَيُطْعِمُونَ الطَّعَامَ عَلَىٰ حُبِّهِ مِسْكِينًا وَيَتِيمًا وَأَسِيرًا» [14] . Āyāt al-Wilāyah fī al-Qur'ān, Makārim al-Shirāzī, al-Shaykh Nāṣir, p. 163. [15] . Al-Bayyinah: 7 «إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ أُولَٰئِكَ هُمْ خَيْرُ الْبَرِيَّةِ» [16] . Al-Mīzān fī tafsīr al-Qur'ān, al-'Ālamah al-Ṭabāṭabā'ī, vol. 20, p. 341 / Al-Durr al-Manthūr fī tafsīr al-mathūr, al-Suyūṭī, Jalāl al-Dīn, vol. 8, p. 589 / Tafsīr Rūḥ al-Ma'ānī - T. Dār al-‘Ilmīyah, al-Alūsī, Shihāb al-Dīn, vol. 15, p. 432. [17] . Al-Fajr: 27_ 30 «يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ * ارْجِعِي إِلَىٰ رَبِّكِ رَاضِيَةً مَرْضِيَّةً * فَادْخُلِي فِي عِبَادِي * وَادْخُلِي جَنَّتِي» [18] . Al-'Awalem, al-Imām al-Ḥusayn, al-Bahrānī, al-Shaykh 'Abdullāh, p. 98. [19] . Al-Qaṣaṣ: 5 «وَنُرِيدُ أَنْ نَمُنَّ عَلَى الَّذِينَ اسْتُضْعِفُوا فِي الْأَرْضِ وَنَجْعَلَهُمْ أَئِمَّةً وَنَجْعَلَهُمُ الْوَارِثِينَ» [20] . Al-Tebyān fī tafsīr al-Qur'ān, al-Shaykh al-Ṭūsī, vol. 8, p. 129.

Refer to the topic of Imamate-the status and significance:

Refer to the topic of Imamate-the status and significance:

Does Imam Ali (AS) possess knowledge of the unseen (Al-Ghayb)? Refer to the link below:

Does Imam Ali (AS) possess knowledge of the unseen (Al-Ghayb)? Based on Quranic data, the issue of "certain servants' awareness of the unseen" is among the important topics in Islamic theology. The Holy Quran explicitly states in several verses that knowledge of the unseen inherently belongs to Allah,[1] but at the same time, the possibility of "delegating and teaching" a portion of this awareness to the chosen ones exists. The verse: "He is the Knower of the Unseen, and He does not disclose His Unseen to anyone, except the one He is pleased with as a messenger, for He sends guards before him and behind him"[2] indicates that the principle of awareness of the unseen is specific to Allah, but He can make His pleased prophets aware of a part of it. Another verse confirms this meaning: "And Allah is not going to make you acquainted with the Unseen, but Allah chooses of His messengers whom He pleases..." [3] In the Shia hadith tradition, these verses are considered an important basis for explaining the epistemological status of the Holy Prophet (SAW) and his Ahl al-Bayt (AS). Imam Reza (AS), citing these verses, emphasizes that the Holy Prophet (SAW) was made aware of a part of the unseen by Allah, and the Ahl al-Bayt (AS) are the inheritors of this knowledge. [4] According to these narrations, their awareness of past and future events is not independent but is interpreted within the framework of Divine teaching and as the continuation of the prophetic mission. In the narrations regarding Amir al-Mu'minin Ali (AS), this meaning is presented with a clearer expression. His Holiness, describing his experience alongside the Prophet (SAW), stated: "I used to see the light of revelation and hear the voice of Satan when revelation descended." The Prophet (SAW) confirmed this experience and considered "prophethood" to be the only difference between himself and Ali (AS). [5] In another narration, the Prophet (SAW) taught Ali (AS) a thousand chapters of knowledge regarding past and future; knowledge which, according to the narration, opens a thousand other chapters from each one, [6] and the scope of this knowledge is described as including awareness of events until the Day of Resurrection. [7] In Shia theological literature, these reports are analyzed not as a claim of inherent knowledge for the saints (Awliya), but as "taught" knowledge from Allah; knowledge entrusted to them for the continuation of the mission and the realization of Divine guidance. Accordingly, it can be said that from the perspective of the Quran and Shia narrations, the principle of the possibility of awareness of some chosen servants from the unseen is an accepted matter; and Amir al-Mu'minin Ali (AS), as the successor of the Prophet (SAW) and the bearer of his knowledge, is among these chosen ones. This analysis provides a theological framework in which the unseen knowledge of the Divine saints is understood not as epistemological independence, but as part of the Divine system of teaching and the continuation of the prophetic mission. Thus, throughout the life and existence of His Holiness, cases have been recorded and documented that testify to the Imam's knowledge of the unseen; in a statement regarding the rule of the Umayyads, His Holiness said: "The Umayyads will be given a respite in which they will gallop, even though they will create discord among themselves, and then the hyenas will open their mouths against them and overpower them." [8] In another statement, regarding the uprising of Tabaristan, His Holiness said: "And indeed, the family of Muhammad has a treasure in Talqan which, if Allah wills, He will reveal. His claim is true; he will rise by Allah's permission and invite to the religion of Allah." [9] The news of His Holiness regarding the formation of the Fatimid government in the Islamic Maghreb, where His Holiness said: "The master of Qayrawan will emerge, whose body is soft and delicate, his skin is thin and fine, and he has a pure lineage without mixing with others; he is from the lineage and offspring of the one regarding whom 'Bada' occurred and a cloak was thrown over his body. This is because Ubaydullah al-Mahdi had a very white body mixed with redness, and he had a soft and delicate body, and the limbs of his body were fresh and lively. And the one intended by 'Dhu al-Bada' is Ismail bin Jafar bin Muhammad. He was the one covered with a cloak because when he died, his father, the truthful Imam (Sadiq) (AS), drew his own cloak over his body and brought the faces and people of status and position among the Shia to see him, so that they would know he was dead and the doubt of his Imamate among them would be removed." [10] Amir al-Mu'minin (AS), regarding the Mongol invasion, said: "It is as if I see a group whose faces are like hammered shields. They wear clothes of Dibaj and silk, and they commit such killing and bloodshed that the wounded move over the bodies of the slain, and there are fewer fugitives than captives." [11] Ibn Abi al-Hadid, who was a contemporary of the Mongol attacks, says regarding this: "This is news of the unseen that we saw with our own eyes and occurred in our time. They are the Tatars who emerged from the furthest regions of the East, and their action from the creation of Adam (AS) until that time had no like or counterpart in history." [12] Conclusion: Based on the Quranic verses and authentic Shia narrations, inherent and unlimited knowledge of the unseen belongs exclusively to Allah. However, Allah can teach a portion of this knowledge to His chosen servants (the Prophets and Imams). This awareness is not independent; rather, it is by Divine permission and within the framework of the mission to guide humanity. Imam Ali (AS), as the successor of the Prophet (SAW) and the bearer of his knowledge, is among those who, by Allah's command, were made aware of parts of the unseen. The news of future events narrated from him (such as the rule of the Umayyads, the uprising of Tabaristan, the emergence of the Fatimids, and the Mongol invasion) indicates this Divine gift granted to him in line with his responsibility of religious leadership and the guidance of the nation. [1] . Such as: An-Naml: 62 « قُلْ لَا يَعْلَمُ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ الْغَيْبَ إِلَّا اللَّهُ ۚ وَمَا يَشْعُرُونَ أَيَّانَ يُبْعَثُونَ» / Al-An'am: 59 «وَعِنْدَهُ مَفَاتِحُ الْغَيْبِ لَا يَعْلَمُهَا إِلَّا هُوَ» [2] . Al-Jinn: 26-27 « عَالِمُ الْغَيْبِ فَلَا يُظْهِرُ عَلَىٰ غَيْبِهِ أَحَدًا إِلَّا مَنِ ارْتَضَىٰ مِنْ رَسُولٍ فَإِنَّهُ يَسْلُكُ مِنْ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ رَصَدًا» [3] . Al-Imran: 179 « وَمَا كَانَ اللَّهُ لِيُطْلِعَكُمْ عَلَى الْغَيْبِ وَلَٰكِنَّ اللَّهَ يَجْتَبِي مِنْ رُسُلِهِ مَنْ يَشَاءُ» [4] . Al-Kharaij wa al-Jara'ih, Rawandi, Qutb al-Din, Vol. 1, p. 343. [5] . Nahj al-Balagha, Sermon 192 (known as Al-Qasi'a), Al-Sayyid Al-Sharif Al-Radi, p. 301. [6] . Al-Khisal, Al-Shaykh Al-Saduq, Vol. 2, p. 646. [7] . Basa'ir al-Darajat, Al-Saffar Al-Qummi, Muhammad bin Al-Hasan, p. 127. [8] . Nahj al-Balagha, Wisdom (short saying) 464, Al-Sayyid Al-Sharif Al-Radi, p. 557. [9] . Al-Gharat, Al-Thaqafi Al-Kufi, Ibrahim, Vol. 2, p. 680. [10] . Ibid., p. 680. [11] . Nahj al-Balagha, Sermon 128, Al-Sayyid Al-Sharif Al-Radi, p. 186. [12] . Sharh Nahj al-Balagha, Ibn Abi al-Hadid, Vol. 8, p. 218.

How many types of the knowledge of the unseen (Ghayb) are there? Ghayb means awareness of matters that are outside the scope of our senses; thus, when the sun is hidden from our sight, it is said "Ghaabat al-shams," meaning the sun has become hidden from our view. In some cases, what is meant by Ghayb is something outside the scope of our perception. Ghayb is divided into two parts: First: Absolute Unseen; a matter that is outside the realm of sensory, intellectual, and even presentational knowledge, such as the true essence of the Lord. Second: Relative Unseen; a matter that is hidden from some but apparent to others. These matters may be measurable at a specific time; for example, the state of certain celestial bodies that is known to some astronomers at a given moment while unknown to others. Also, this hiddenness may be observed over time; such as past and future events which are considered "Ghayb" for some people in the present, while past events were not unseen to those in the past, and future events will not be unseen to those in the future.[1] Among the noble verses of the Holy Quran that attest to this subject is the following verse: "This is part of the tidings of the Unseen which We reveal to you; you were not with them when they cast their pens [to draw lots] as to which of them should be charged with the care of Mary, nor were you with them when they were disputing." [2] In other verses, it is stated similarly: "This is news of the Unseen which We reveal to you, and you were not with them when they decided on their affair and were plotting." [3] "These are tidings of the Unseen which We reveal to you; neither you nor your people knew them before this. So be patient; indeed, the [best] outcome is for the righteous." [4] the Relative or Comparative Unseen is itself divided into two sections: [5] The first part: relates to supernatural unseen matters; that is, a Ghayb that lies beyond the realm of matter and outside of it. An example is the angels who were present and visible in the lives of the Prophet (SAW) and the Imam (AS), though many of their companions and relatives could not see them. Such as when Gabriel would descend with the Quran into the heart of the Prophet (SAW); the Prophet (SAW) would see Gabriel and hear his voice, while others lacked such perception, unless the Prophet (SAW) intervened in them or they possessed very high spiritual power. A clear testimony to this event is the statement of Amir al-Mu'minin (AS), who said: "I would see the light of revelation and messengership, and I would smell the scent of prophethood. When revelation descended upon the Prophet (SAW), I would hear the voice of Satan and ask: 'O Messenger of God, what is this sound?' He would reply: 'This is Satan, despairing of being worshipped. You hear what I hear and see what I see; except that you are not a prophet.'"[6] The second part is the Ghayb related to the natural world; that is, matters that, although occurring in the natural world and having a material nature limited in time and space, are not observable due to distance from our cognitive faculties. This category includes past events that have passed out of the reach of the senses, future events, and distant places; an example of this type of Ghayb is a narration from Amir al-Mu'minin (AS) regarding the Quran and mosques of the End Times: "A time will come upon people when nothing remains of the Quran but its script and form, and nothing remains of Islam but its name. Their mosques are magnificent and prosperous in structure, but empty and ruined of guidance." [7] The points discussed above pertained to the various types of the unseen (Ghayb). However, regarding the knowledge of the unseen, a point that must be addressed is that in some Quranic verses, the knowledge of the unseen is negated for anyone other than Allah, while in other verses, this knowledge is attributed to the Awliya and the Prophets. To explain this matter and reconcile these verses, it must be said, Ilm al-Ghayb -regarding the person who possesses this knowledge- is divided into two types: Inherent and Unlimited Knowledge of the Unseen: This refers to a type of awareness of the Unseen that is not acquired from anyone else. This type of Ilm al-Ghayb is unlimited and belongs exclusively to Allah, and it is said that no one else is a partner to Him in this knowledge. [8] The verses that consider the knowledge of the Unseen exclusively belonging to God, such as "Say, 'No one in the heavens and earth knows the unseen except God, and they do not perceive when they will be resurrected'",[9] and "With Him are the keys of the Unseen; none knows them except Him",[10] or even some narrations, [11] refer to this knowledge that has no bestower other than Him, is not acquired, and is exclusive to the Essence of the Lord. Derived or Dependent Knowledge of the Unseen: This is a type of awareness of the Unseen granted by Allah to some of His servants. All scholars of the Imamiah school believe that the awareness of the divine Prophets and the Infallible Imams (AS) regarding the Unseen is of this type; it is by Allah's permission and teaching, and they acquire this form of knowledge of the Unseen from Allah. The verses such as "[He is] the Knower of the Unseen, and He does not disclose His Unseen to anyone except a messenger of His choice",[12] which indicate the possibility of having the knowledge of the Unseen for non-God, refer to this knowledge that has granted to some creatures through revelation or other means. In this type of knowledge of the Unseen, the role of God as the bestower and giver of this knowledge is always preserved and established. [13] [1] . Knowledge of the Unseen; The Linguistic Concept of Ghayb, Ghrawian, Mahdi, Congress of the Millennium of Sheikh Mufid, Persian Articles, Vol. 72, p. 4. [2] . Ali 'Imran: 44 «ذَٰلِكَ مِنْ أَنْبَاءِ الْغَيْبِ نُوحِيهِ إِلَيْكَ ۚ وَمَا كُنْتَ لَدَيْهِمْ إِذْ يُلْقُونَ أَقْلَامَهُمْ أَيُّهُمْ يَكْفُلُ مَرْيَمَ وَمَا كُنْتَ لَدَيْهِمْ إِذْ يَخْتَصِمُونَ» [3] . Yusuf: 102 «ذَٰلِكَ مِنْ أَنْبَاءِ الْغَيْبِ نُوحِيهِ إِلَيْكَ وَمَا كُنْتَ لَدَيْهِمْ إِذْ أَجْمَعُوا أَمْرَهُمْ وَهُمْ يَمْكُرُونَ» [4] . Hud: 49 «تِلْكَ مِنْ أَنْبَاءِ الْغَيْبِ نُوحِيهَا إِلَيْكَ مَا كُنْتَ تَعْلَمُهَا أَنْتَ وَلَا قَوْمُكَ مِنْ قَبْلِ هَٰذَا» [5] . Investigation of the Quiddity and Nature of the Knowledge of the Unseen in the Words of Imam Ali (A), Ali Balaghi - Hasan Majidi, Hadith Sciences Studies, Winter 1402, First Issue, No. 4, p. 75. [6] . Nahjul-Balagha, Sermon 192 (known as Qase'a), p. 202. [7] . Sharh al-Muhaqqiq al-Bari' Jamal al-Din Muhammad Khwansari on Ghurar al-Hikam wa Durar al-Kalim, Aqa Jamal Khwansari, Vol. 6, p. 491. [8] . Al-Awa'il al-Maqalat fi al-Madhahib wa al-Mukhtar, Sheikh al-Mufid, p: 67 / Jedal al-Ahsan, Subhani, Sheikh Ja'far, p. 98. [9] . An-Naml: 65 « قُلْ لَا يَعْلَمُ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ الْغَيْبَ إِلَّا اللَّهُ ۚ وَمَا يَشْعُرُونَ أَيَّانَ يُبْعَثُونَ» [10] . Al-An'am: 59 «وَعِنْدَهُ مَفَاتِحُ الْغَيْبِ لَا يَعْلَمُهَا إِلَّا هُوَ» [11] . Nahj al-Balagha, Sermon 128, p. 120 / Basair al-Darajat, al-Saffar, Muhammad ibn al-Hasan, p. 211. [12] . Al-Jinn: 26-27 «عَالِمُ الْغَيْبِ فَلَا يُظْهِرُ عَلَىٰ غَيْبِهِ أَحَدًا إِلَّا مَنِ ارْتَضَىٰ مِنْ رَسُولٍ» [13] . Knowledge of the Unseen; The Linguistic Concept of Ghayb, Ghrawian, Mahdi, Congress of the Millennium of Sheikh Mufid, Persian Articles, Vol. 72, p. 6 / Knowledge of the Unseen: The Third Awareness, Subhani Tabrizi, Ja'far, pp. 63-64 / Al-Awa'il al-Maqalat fi al-Madhahib wa al-Mukhtar, Sheikh al-Mufid, p: 313 / Jedal al-Ahsan, Subhani, Sheikh Ja'far, p. 100.

Who was Imam Ali (AS): A Brief Biography? Imam Ali (AS) opened his eyes to the world on the 13th of Rajab, 30 Am al-Fil, in the city of Mecca and inside the Kaaba. He was the son of Abu Talib bin Abd al-Muttalib bin Hashim, from the Banu Hashim and Quraysh clan. He is the first Imam of the Shiites[1] and the fourth Caliph among the Rightly Guided Caliphs in the view of Sunnis. [2] He was the first believer in the Prophet (SAW) and, from the Shiite perspective, is considered the immediate successor of the Prophet by divine command and the Prophet's explicit designation. [3] Verses of the Quran also testify to his purity and infallibility from any impurity. [4] His father, Abu Talib, was the uncle and protector of the Prophet (SAW), who passed away on the 26th of Rajab after years of supporting the Prophet, [5] while he had kept his faith hidden from others. [6] His mother was Fatima bint Asad, one of the great women of Quraysh. [7] His brothers were Talib, Aqil, and Ja'far, and his sister was Umm Hani (Fakhita or Jumanah). [8] The Imam's most famous Kunya is "Abu al-Hasan",[9] and among his prominent titles are "Wasi of the Prophet," "Husband of Batul," "Destroyer of Polytheism," "Digger of Khaybar," "Father of the Imams," "Caliph of God," "Amir al-Mu'minin," "Abu Turab," and "Haydar." [10] At the age of six, due to a famine in Mecca, the Great Prophet took Ali (AS) to his own home to help Abu Talib and undertook his guardianship. [11] Imam Ali (AS) later recalled that period as follows: "The Prophet would seat me beside him, place me on his chest, let me sleep in his bed, and feed me the food he chewed; he never heard a lie from me nor saw a mistake in my conduct." [12] The Imam's first wife was Lady Fatima (SA), the daughter of the Prophet. [13] Despite proposals from prominent figures, the Prophet considered the marriage of Zahra to be by divine command. [14] According to historians, the date of their marriage was either the 1st of Dhu al-Hijjah, 2 AH[15] or the 21st of Muharram. [16] The fruit of this marriage was five children: Hasan, Husayn, Muhsin (who was miscarried), Zaynab al-Kubra, and Umm Kulthum al-Kubra. [17] After the martyrdom of Lady Fatima (SA), Imam Ali (AS) married Ummamah, the daughter of Abu al-As, in accordance with her will. [18] His other wives were: Khawla bint Ja'far, Umm al-Banin, Umm Habib bint Rabi'ah, Asma bint Umays, Umm Sa'id, Umm Shu'ayb al-Makhzumiyyah, Hamla bint Masruq, and Muhayyah bint Imri' al-Qais. [19] Amir al-Mu'minin Ali (AS) was introduced as the successor and Imam after the Prophet (SAW) by divine command on the Day of Ghadir Khumm, and this Wilayah was publicly announced. [20] This historic declaration led some to plan to seize the Caliphate after the passing of the Prophet. After the death of the Messenger of God (SAW), a group of Ansar gathered at Saqifah Bani Sa'idah to take control of the Caliphate. However, Umar and Abu Bakr, learning of this gathering, rushed to Saqifah and, by exploiting the differences between the Aws and Khazraj tribes and applying pressure, forced the Ansar to accept Abu Bakr's Caliphate. [21] Thus, the Caliphate deviated from the divine path, and the right of Amir al-Mu'minin Ali (AS) was ignored. Imam Ali (AS) made his opposition to the usurpation of the Caliphate clear by refusing to pledge allegiance and resisting the Saqifah current. This steadfastness led a group of supporters of Saqifah to raid his house and forcibly remove the Imam. [22] According to some accounts, the Imam refrained from pledging allegiance until after the martyrdom of Lady Fatima al-Zahra (SA). [23] Nevertheless, faced with the prevailing conditions, he avoided armed uprising and chose the path of patience. As he himself said: "I saw that in those conditions, patience was wiser; so I chose the path of endurance, even though it was bitter and difficult, like one who has a thorn in his eye and a bone in his throat, and I saw my legacy being plundered." [24] With the beginning of his Caliphate, the Imam (AS) fought against Talha, Zubayr, and Aisha, who had broken their allegiance, and with the support of the people of Kufa, he emerged victorious. Therefore, the Imam (AS) was pleased with them on this account. [25] In the year 40 AH, the Imam (AS) went to war with the Kharijites and defeated them. [26] Then, he engaged in battle with Mu'awiyah. Some of the Imam's companions testified that Mu'awiyah was seeking worldly gain for himself and was using the blood of Uthman as a pretext; thus, they asked the Imam (AS) to issue a command to fight him. [27] The Imam (AS) tried to mobilize the people of Iraq to confront Syria, but they did not cooperate. Mu'awiyah took advantage of this weakness, raided the Imam's territory, and paved the way for dominance over Iraq. [28] The Martyrdom and Burial Place of Imam Ali (AS) The Imam (AS) was preparing the army to march to Siffin when, on the morning of the 19th of Ramadan, 40 AH, he was wounded by Abd al-Rahman ibn Muljam al-Muradi and achieved martyrdom on the 21st of Ramadan. There is a difference of opinion regarding the night he was struck; Ibn Abi al-Hadid considers the night of the 17th of Ramadan to be the famous view, while the report of Abi Mikhnaf and the opinion of the majority of Shiites confirm the night of the 19th of Ramadan. [29] Historical sources have mentioned the Kharijites' conspiracy to kill three individuals, including the Imam (AS), Mu'awiyah, and Amr ibn al-As, and the role of a woman named Qattam in the martyrdom of Imam Ali (AS) is also noted. [30] After the martyrdom, the Imam's children—Hasan, Husayn, and Muhammad ibn al-Hanafiyyah—along with Abdullah ibn Ja'far, buried his body at night in al-Ghariyyan (present-day Najaf) to remain safe from enemy attacks; [31] for there was fear that the Umayyads and Kharijites would exhume the grave and disrespect the Imam's pure body. The Imam (AS) himself had willed that his burial place remain hidden. [32] This location was known only to his children and special companions until Imam Sadiq (AS) revealed the location of the grave in Najaf during the time of Mansur al-Abbasi, in the year 135 AH. [33] [1] . Al-Irshad, Shaykh al-Mufid, Vol. 1, p. 5. [2] . Al-Nihayah fi Gharib al-Hadith wa al-Athar, Ibn al-Athir, Majd al-Din, Vol. 2, p. 225 / Lisan al-Arab, Ibn Manzur, Vol. 3, p. 175. [3] . Al-Ma'idah: 67 «يَا أَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ ۖ وَإِنْ لَمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُ ۚ وَاللَّهُ يَعْصِمُكَ مِنَ النَّاسِ ۗ إِنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الْكَافِرِينَ» [4] . Al-Ahzab: 33 «... إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا» [5] . Mishbah al-Mutahajjid, Shaykh al-Tusi, Vol. 1, p. 812. [6] . Al-Amali, Shaykh al-Saduq, Vol. 1, p. 712 / Al-Kafi, Shaykh al-Kulayni, Vol. 1, p. 448. [7] . Al-Irshad, Shaykh al-Mufid, Vol. 1, p. 5. [8] . Manaqib Al Abi Talib, Ibn Shahrashub, Vol. 3, p. 89. [9] . Al-Irshad, Shaykh al-Mufid, Vol. 1, p. 5. [10] . Manaqib Al Abi Talib, Ibn Shahrashub, Vol. 1, p. 260. [11] . Al-Sirah al-Nabawiyyah, Ibn Hisham al-Hamiri, Vol. 1, p. 162. [12] . Nahj al-Balaghah, Sermon 192, p. 202. [13] . Al-Irshad, Shaykh al-Mufid, Vol. 1, p. 5. [14] . Bihar al-Anwar, Allama al-Majlisi, Vol. 43, p. 125. [15] . Masar al-Shi'a, Shaykh al-Mufid, p. 17. [16] . Al-Iqbal bi'l-A'mal al-Hasanah, Sayyid ibn Tawus, Vol. 3, p. 92. [17] . Mustadrak Avalem al-Ulum, Sheikh Abdullah al-Bahrani al-Isfahani, Vol. 11, p. 938. [18] . Bihar al-Anwar, Allama al-Majlisi, Vol. 81, p. 233. [19] . Manaqib Al Abi Talib, Ibn Shahrashub, Vol. 3, p. 305. [20] . Imam Ali (AS) from the Cradle to the Grave, Qazwini, Muhammad Kazim, pp. 194-196. [21] . Ibid., p. 229. [22] . Al-Imamah wa al-Siyasah, Ibn Qutaybah al-Dinawari, Vol. 1, p. 20. [23] . Al-Saqifah, Muzaffar, Mohammad Reza, p. 149. [24] . Nahj al-Balaghah, Sermon 3, p. 9. [25] . Sirah Amir al-Mu'minin, Ali al-Kurani al-Amili, Vol. 3, p. 255. [26] . Nasikh al-Tawarikh, Muhammad Taqi Lisan al-Mulk Sepah, Vol. 4, p. 46. [27] . Ibid., Vol. 1, p. 375. [28] . Gozideh-ye Hayat-e Siyasi va Fikri-ye Imaman-e Shia, Jafarian, Rasul, p. 153. [29] . Sharh Nahj al-Balaghah, Ibn Abi al-Hadid, Vol. 1, p. 15. [30] . Gozideh-ye Hayat-e Siyasi va Fikri-ye Imaman-e Shia, Jafarian, Rasul, p. 153. [31] . Al-Irshad, Shaykh al-Mufid, Vol. 1, p. 25. [32] . Bihar al-Anwar, Allama al-Majlisi, Vol. 42, p. 338 / Al-Irshad, Shaykh al-Mufid, Vol. 1, p. 10. [33] . Al-Khara'ij wa al-Jara'ih, Qutb al-Din al-Rawandi, Vol. 1, p. 234.

What is the Knowledge of the Unseen (Ilm al-Ghayb)? To clarify the reality of "Ilm al-Ghayb," we must first address the meaning of its components. The word "Ghayb" essentially refers to anything invisible and concealed from human sight.[1] Linguistically, "Ilm" is used to denote the perception and complete, true understanding of a thing. Al-Manawi in "Al-Tawqif" defines knowledge as: "Firm and certain cognition that corresponds with reality; or a state within the soul that grants the power of distinction." [2] The combination of the words "Ilm" and "Ghayb" forms the term "Ilm al-Ghayb"; a term that essentially refers to awareness of matters hidden from the access and perception of human senses. [3] Accordingly, Ilm al-Ghayb is knowledge regarding truths and events that human senses are incapable of perceiving directly. The Quran also calls that which is concealed from human senses "Ghayb," as it states: "And there is no concealed thing in the heaven and the earth but that it is in a clear Book".[4] The Quran in various verses introduces Allah as "‘Alim al-Ghayb";[5] meaning His knowledge encompasses everything that lies outside the sphere of human perception and senses. Allah has dominion over all matters; whether hidden from human sight and perception or manifest and sensible. Therefore, the opposite of "Ghayb" is considered to be "Shahadah" (the Visible), and the Quran introduces Allah as "‘Alim al-Ghayb wa al-Shahadah".[6] The Holy Prophet (SAW) also said at Ghadir Khumm: "Let the present convey the message to the absent";[7] meaning those present should deliver the message to those who are absent. [8] In truth, the criterion for dividing objects into "present" and "absent" or "manifest" and "hidden" is the limitation of human knowledge and perceptive tools. Some matters fall within the realm of human sensation and awareness, while others lie outside the territory of his perception; thus, humans divide phenomena into two categories: present and absent. Consequently, human awareness also falls into these two types: awareness of sensible things and awareness of hidden matters. Therefore, the standard in defining "Ilm al-Ghayb" is the limitation of human knowledge; [9] any knowledge acquired beyond these borders counts as awareness of the Unseen, and this is precisely what is meant by Ilm al-Ghayb. It is worth noting that regarding the person who possesses this knowledge, Ilm al-Ghayb is divided into two types: [10] Inherent and Unlimited Knowledge of the Unseen: This refers to a type of awareness of the Unseen that is not acquired from anyone else. This type of Ilm al-Ghayb is unlimited and belongs exclusively to Allah, and it is said that no one else is a partner to Him in this knowledge. Of course, some exaggerators (Ghulat) and those who believe in delegation (Mufawwidah) have attributed this type of awareness of the Unseen to the Infallible Imams, a view rejected by Shia scholars as false. [11] Derived or Dependent Knowledge of the Unseen: This is a type of awareness of the Unseen granted by Allah to some of His servants. All scholars of the Imamiah school believe that the awareness of the divine Prophets and the Infallible Imams (AS) regarding the Unseen is of this type; it is by Allah's permission and teaching, and they acquire this form of knowledge of the Unseen from Allah. [12] Conclusion: "Ilm al-Ghayb" refers to knowledge of matters that are hidden from human perception and sensory experience. The term "Ghayb" applies to anything invisible or concealed, while "Ilm" linguistically denotes certain perception that aligns with reality. Combining the two, "Ilm al-Ghayb" is knowledge pertaining to truths and events that lie beyond the reach of human senses. The Quran refers to all hidden matters as "Ghayb" and introduces Allah as "‘Alim al-Ghayb wa al-Shahadah" (the Knower of the Unseen and the Visible); meaning He has encompassing knowledge over both the hidden and the manifest. The criterion for this classification is the limitation of human knowledge; any knowledge acquired outside the capacity of human perception is considered "Ghayb," and awareness of it is termed "Ilm al-Ghayb." [1] . Lisan al-Arab, Ibn Manzur, Vol. 1, p. 654. [2] . Taj al-Arus, al-Zubaydi, Murtaḍá, Vol. 33, p. 127. [3] . Al-Tibyan fi Tafsir al-Quran, al-Shaykh al-Tusi, Vol. 6, p. 200. [4] . An-Naml: 75 «وَما مِن غائِبَةٍ فِي السَّماءِ وَالأَرضِ إِلّا في كِتابٍ مُبينٍ» [5] . At-Tawbah: 94 – Ar-Ra‘d: 9 – Al-Mu’minūn: 92 – As-Sajdah: 6 – As-Saba’: 3 – Az-Zumar: 46 – Al-Ḥashr: 22 – Aj-Jumu‘ah: 8 – At-Taghābun: 18 – Aj-Jinn: 26. «عَالِمُ الغَیب» [6] . At-Tawbah: 94 – Ar-Ra‘d: 9 – Al-Mu’minūn: 92 – As-Sajdah: 6 – Az-Zumar: 46 – Al-Ḥashr: 22 – Aj-Jumu‘ah: 8 – At-Taghābun: 18 – Aj-Jinn: 26 «عَالِمُ الغَیبِ وَالشَّهَادَةِ» . [7] . Al-Kafi, al-Shaykh al-Kulayni, Vol. 8, p. 344. [8] . Manshur Jawid, Subhani, Shaykh Ja'far, Vol. 10, p. 18. [9] . Ilm al-Ghayb Agahi Sevom, Subhani, Ja'far, p. 24. [10] . Jadal Ahsan, Subhani, Ja'far, pp. 98-99. [11] . Awail al-Maqalat fi al-Madhahib wa al-Mukhtar, al-Shaykh al-Mufid, p. 67. [12] . Ilm al-Ghayb Agahi Sevom, Subhani, Ja'far, pp. 63-64 / Awail al-Maqalat fi al-Madhahib wa al-Mukhtar, al-Shaykh al-Mufid, p. 313.

What are the Benefits and Effects of the Belief in Bada’? To understand the benefits and effects of Bada’, one must first define its meaning: Bada’ occurs when Allah manifests a matter that was inscribed in the "Tablet of Erasure and Affirmation" (Lauh al-Mahw wa al-Ithbat). This may be something that even certain near-stationed angels or Prophets were aware of—where an angel informed a Prophet, and the Prophet informed his Ummah—but subsequently, the reality unfolds differently from that prediction. This is because Allah erased that previous decree and brought another matter into external existence. All of this was within His absolute and perfect knowledge. However, it was within His 'Hidden and Guarded Knowledge' (Al-'Ilm al-Makhzun al-Masun), which neither a near-stationed angel, nor a Messenger-Prophet, nor a tested servant (Wali) has been granted access to. This station of knowledge is what the Holy Quran refers to as the 'Mother of the Book' (Umm al-Kitab). Allah refers to both this and the first station (the Tablet of Erasure and Affirmation) in the verse: "Allah erases what He wills and affirms, and with Him is the Mother of the Book".[1]-[2] Bada’ is, in truth, a manifestation of Allah’s continuous interaction with humanity, opening new paths for guidance and forgiveness; this very meaning is considered a sign of His infinite Mercy. Important benefits lie within the belief in Bada’; faith in it reminds us that Allah is managing and organizing the universe at every moment. Such a perspective manifests the station of Allah’s Lordship (Rububiyyah). For instance, regarding the verse: "And there will appear to them from Allah that which they had not taken into account", [3] it is narrated that when Allah observes a servant practicing "silat al-rahim" (maintaining family ties), He increases their lifespan; when He sees them severing family ties, He shortens it. When it becomes manifest to Allah that a servant has committed adultery, He reduces their sustenance and lifespan, and when chastity and restraint are manifested, He increases both. [4] This view challenges the belief of Jewish, who consider Allah to be "hand-tied" or withdrawn from the administration of affairs. [5] The Late Ayatollah Al-Khoei regarding the significance and benefits of Bada’ states: "This perspective is, in fact, a clear emphasis on the meaning that the universe—in both its origin and its continuity—is under the absolute dominance and power of the Divine. Allah’s Will flows through all beings from eternity to eternity. Belief in Bada’ points to this reality and clarifies the distinction between Divine Knowledge and the knowledge of creatures. For the knowledge of a creature—even at the rank of Prophethood or Wasayah (Successorship)—never reaches the breadth and encompassment of Allah’s knowledge. Even if some of them, through Divine teaching, become aware of all the realms of possibility, they still lack encompassment of that portion of knowledge which Allah has reserved for Himself. They only become aware of the realization or non-realization of Divine Will regarding the emergence of something if Allah informs them of it with certainty." Belief in Bada’ directs a human toward greater reliance on and attention to Allah; meaning the servant seeks the fulfillment of prayers, the meeting of needs, the tawfiq (success) for obedience, and the avoidance of sin from Allah. In contrast, denying Bada’ and believing that whatever the Pen of Decree has written will happen without exception leads to human despair regarding the efficacy of prayer. If what the servant seeks is already fixed in the decree, its realization is certain and prayer plays no role; if the opposite is decreed, prayer will not change it. Such an outlook discourages the servant from prayer and supplication, viewing them as fruitless. This same meaning applies to other acts of worship and charity (Sadaqah), which are introduced in the narrations of the Ma’sumeen (AS) as causes for increasing lifespan, expanding sustenance, and fulfilling human needs. It is for this reason that the Ahl al-Bayt (AS) emphasized the importance and status of Bada’ in numerous narrations. [6] Allameh Al-Majlisi mentions four fundamental benefits and wisdoms for Bada’: 1. Increase in Knowledge for Angels: Bada’ allows the scribing angels and those aware of the Tablet of Erasure and Affirmation to witness Allah's grace toward His servants and their attainment of what they deserve in this world. This leads to an increase in the angels' recognition and gnosis (Ma'rifah) of their Lord. 2. Invitation to Good and Deterrence from Evil (The Impact of Deeds): When people hear through the Prophets and Divine Proofs (Hujjahs) that their good and bad deeds have a direct impact on their destiny (within the Tablet of Erasure and Affirmation), this awareness becomes a motivation to hasten toward good deeds and avoid sins. 3. Divine Trial and Examination for the Awliya: Sometimes Prophets or Awsiya (Successors) are informed of the contents of the Tablet of Erasure and Affirmation, but later the opposite occurs. In this state, they are required to surrender and submit to Allah's new Will. This is a difficult task and a great trial that increases their reward and distinguishes believers with firm certainty from those whose footing in religion is weak. 4. Providing Hope and Comfort to Believers (Expectation of Relief): Bada’ is a way to keep hope alive in the hearts of believers awaiting the victory of truth and the relief (Faraj) of the Awliya of Allah. Allameh Majlisi points to two examples: The Story of Prophet Nuh (AS): The news of the destruction of his people was delayed several times (to sift out the true companions). The Relief of the Ahl al-Bayt (AS): If the Shia, at the beginning of their trials and the severity of their afflictions, knew that their relief would not come for another thousand years, they might have despaired and turned away from religion. However, they were informed of the "closeness" of the relief so they would remain steadfast in religion and be rewarded for their "Expectation of Relief". [7] Conclusion: In religious thought, Bada’ refers to Allah manifesting a matter to His servants that was previously hidden from them. This belief demonstrates the absolute sovereignty and dynamic will of Allah in governing the universe, challenging the notion that "Allah’s hand is tied." Its most significant educational benefit is instilling hope and vitality in life; the servant realizes that through prayer (Dua), charity (Sadaqah), and righteous deeds, they can alter non-absolute decrees and escape despair. Furthermore, Bada’ serves as a tool to test the submission of Allah’s Awliya (Prophets and Imams) to His new Will and serves to increase the knowledge of the angels. This doctrine, by promising the possibility of change during hardships, calls believers to patience and the "Expectation of Relief" (Intizar al-Faraj), preventing them from turning away from religion during prolonged trials. In essence, Bada’ is a manifestation of Mercy and the continuous interaction between the Creator and humanity for guidance and forgiveness at every moment. [1] . Ar-Ra’d: 39. «يَمْحُوا اللهُ ما يَشاءُ وَيُثْبِتْ وَعِنْدَهُ أُمُّ الكِتابِ» [2] . Asl al-Shi'a wa Usuluha, Al-Sheikh Muhammad Husayn Kashif al-Ghita, p. 313. For further reading, refer to the question: "What is the concept and nature of Bada'?" [3] . Az-Zumar: 47. «وَبَدَا لَهُمْ مِنَ اللَّهِ مَا لَمْ يَكُونُوا يَحْتَسِبُونَ» [4] . Al-Tawhid, Al-Sheikh al-Saduq, p. 336. [5] . Bihar al-Anwar (Dar al-Ihya al-Turath edition), Al-Allamah al-Majlisi, Vol. 4, p. 109. [6] . Al-Bayan fi Tafsir al-Quran, Al-Sayyid Abu al-Qasim al-Khoei, p. 391. [7] . Bihar al-Anwar, Al-Allamah al-Majlisi, Vol. 4, p. 131.

What do we know about Imam Al-Hassan Al-Mujtaba's life? Al-Hassan bin Ali bin Abi Talib (AS), the second Shia Imam, the eldest son of Imam Ali (AS) and Hazrat Fatima (SA), and the distinguished grandson of the Prophet (SAW), was born in the city of Medina[1] on the 15th of Ramadan in the third year of the Hijrah,[2] according to the famous reports. [3] It is well-known among both Shia and Sunni sources that the names of Imam Al-Hassan and Imam Al-Hussain (AS) were chosen by the command of Allah and the instruction of the Messenger of Allah (SAW) [4]. [4] Some historical and hadith sources state that the people of the Arabian Peninsula were not previously familiar with the names "Hassan" and "Hussain," and these two names were revealed by Allah to the Prophet (SAW) so that he might bestow them upon the children of Ali (AS) and Fatima (SA) [5]. [5] Kunya and Titles of Imam Al-Hassan Al-Mujtaba (AS) The Kunya of Imam Al-Hassan (AS) is recorded as "Abu Muhammad," and no other Kunya is mentioned for him [6], [6] except for al-Khasibi, who mentioned "Abu al-Qasim" in addition to "Abu Muhammad" [7]. [7] His titles include: Sibt Rasul Allah (Grandson of the Messenger of Allah), Rayhanat Nabi Allah (The Flower of the Prophet of Allah), Sayyid Shabab Ahl al-Jannah (Master of the Youth of Paradise), Qurrat Ayn al-Batul (The Delight of the Eye of al-Batul), Al-Alim (The Scholar), Mulham al-Haq (The Inspired by Truth), and Qa'id al-Khalq (Leader of Creation) [8]. [8] Some sources list other titles; for example, Ibn Shahrashub lists "The First Grandson, The Second Imam, The Third Role Model, The Fourth Remembrance, and The Fifth Participant in Mubahala" [9]. [9] The Children of Imam Al-Hassan Al-Mujtaba (AS) The number of Imam Al-Hassan Al-Mujtaba’s (AS) children is a subject of disagreement; Sheikh al-Mufid records it as 15 [10], [10] while Sheikh al-Tabarsi mentions 9 sons and 7 daughters [11]. [11] Among his daughters, Umm al-Hussain was the wife of Abdullah bin al-Zubayr, Umm Abdullah was the wife of Imam Al-Sajjad (AS), and Umm Salama was the wife of Amr bin Munzir [12]. [12] Among the sons, only Al-Hassan al-Muthanna, Zayd, Umar, and Al-Hussain al-Athram had descendants. However, the lineages of Umar and Al-Hussain al-Athram soon became extinct, while the lineages of Al-Hassan al-Muthanna and Zayd continued [13]. [13] Their descendants are known as the Hasani Sayyids [14]. [14] The Wives of Imam Al-Hassan Al-Mujtaba (AS) According to historical sources, Imam Al-Hassan Al-Mujtaba (AS) had 13 wives [15]. [15] The most prominent among them was Khawla bint Manzur al-Fazari, the mother of Al-Hassan al-Muthanna, who remained his wife until the end of the Imam's life. Ja'dah bint al-Ash'ath al-Kindi caused the Imam's martyrdom by poisoning him [16]. [16] A’isha al-Khath’ami was divorced after a sarcastic remark regarding the caliphate [17]. [17] Other wives included Umm Kulthum, Umm Ishaq, Umm Bashir, Hind bint Abd al-Rahman, Zaynab bint Subay', and Nafilah (the mother of Al-Qasim) [18]. [18] These marriages played significant roles in the social and political alliances of that era. Leadership and the Conflict with Muawiyah After the martyrdom of Amir al-Mu'minin Ali (AS), Imam Al-Hassan (AS), as the successor and grandson of the Messenger of Allah, took over the leadership of the Ummah, and the people of Iraq pledged allegiance to him freely and without compulsion [19]. [19] This allegiance alarmed Muawiyah; he sent spies to Iraq, who were killed after their activities were exposed by the Imam’s officials [20]. [20] Following these events, correspondence took place between the Imam and Muawiyah, in which Muawiyah invited the Imam to pledge allegiance to him, claiming he was more capable of governing, even though the Imam’s virtues and kinship with the Prophet were hidden from no one [21]. [21] With the failure of negotiations, Muawiyah prepared the Syrian army for battle [22], [22] and the Imam also called the people of Iraq to Jihad. However, the treachery of commanders [23] [23] and the disloyalty of the people—including some defecting to Muawiyah [24] [24] and others rebelling against the Imam—led to the Imam being wounded and forced to seek refuge in Mada'in [25]. [25] In these circumstances, Imam Al-Hassan (AS) preferred ceasing the war over being killed at the hands of disloyal followers [26]. [26] He transferred the government to Muawiyah under conditions that protected the religion and the Shia [27]. [27] Nevertheless, the Imam used every opportunity to expose Muawiyah's corruption and lack of legitimacy. In a historical statement, he identified Muawiyah's lack of true faith, his family’s enmity toward Islam, his political betrayals, and his war against Ali (AS) as signs of his disbelief [28]. [28] Ultimately, Muawiyah, viewing the Imam’s status as a threat, martyred Imam Al-Hassan (AS) through trickery and conspiracy. Martyrdom of Imam Al-Hassan Al-Mujtaba (AS) Imam Al-Hassan (AS) was poisoned multiple times by Muawiyah’s agents [29] [29] and finally attained martyrdom through the poison administered by his wife, Ja'dah, at the instigation of Muawiyah [30]. [30] Ja'dah became the Imam's wife through the trickery of her father, Ash'ath [31], [31] and played a role in this crime due to family grudge [32]. [32] The Quraysh used to call Ja'dah's children "the sons of the one who poisons her husbands" [33]. [33] In his final moments, the Imam willed that if there was opposition to his burial next to the Prophet, conflict should be avoided [34]. [34] Date of Martyrdom Due to the poison administered at the instigation of Muawiyah and by his wife Ja'dah, Imam Al-Hassan Al-Mujtaba (AS) attained martyrdom on Thursday, the 28th of Safar, in the year 50 AH, at the age of 48 [35]. [35] However, there are discrepancies regarding the date and his age; some sources mention the end of Safar or early Rabi' al-Awwal in the year 49 or 50 AH, and his age as 47 or 48 [36]. [36] [1] . Al-Irshad, Al-Sheikh al-Mufid, Vol. 2, p. 5 / Tahdhib al-Ahkam, Al-Sheikh Al-Tusi, Vol. 6, p. 39. [2] . Kashf al-Ghummah fi Ma’rifat al-A’immah, Ibn Abi al-Fath al-Irbili, Vol. 2, p. 136 / I’lam al-Wara bi-A’lam al-Huda, Al-Sheikh al-Tabarsi, Vol. 1, p. 402 / Al-Kafi, Al-Sheikh al-Kulayni, Vol. 1, p. 461. [3] . Manaqib Al Abi Talib, Ibn Shahrashub, Vol. 3, p. 191 / Usd al-Ghabah fi Ma’rifat al-Sahabah, Ibn al-Athir (Izz al-Din), Vol. 2, p. 10. [4] . ‘Ilal al-Shara'i’, Al-Sheikh al-Saduq, Vol. 1, p. 137 / Al-Amali, Al-Sheikh al-Tusi, p. 367 / I’lam al-Wara bi-A’lam al-Huda, Al-Sheikh al-Tabarsi, Vol. 1, p. 411. [5] . Usd al-Ghabah fi Ma’rifat al-Sahabah, Ibn al-Athir (Izz al-Din), Vol. 2, p. 9. [6] . Al-Irshad, Al-Sheikh al-Mufid, Vol. 2, p. 5 / Tarikh Madinat Dimashq, Ibn Asakir, Vol. 13, p. 172 / Kashf al-Ghummah, Ibn Abi al-Fath al-Irbili, Vol. 2, p. 139 / I’lam al-Wara, Al-Sheikh al-Tabarsi, Vol. 1, p. 402. [7] . Al-Hidayah al-Kubra, Al-Khasibi (Husayn bin Hamdan), p. 183. [8] . Alqab al-Rasul wa ‘Itratih, Al-Rawandi (Qutb al-Din), p. 52. [9] . Manaqib Al Abi Talib, Ibn Shahrashub, Vol. 3, p. 172. [10] . Al-Irshad, Al-Sheikh al-Mufid, Vol. 2, p. 20. [11] . I’lam al-Wara bi-A’lam al-Huda, Al-Sheikh al-Tabarsi, Vol. 1, p. 416. [12] . Nasab Quraysh, Al-Zubayri (Mus'ab bin Abdullah), p. 50. [13] . Kashf al-Ghummah, Ibn Abi al-Fath al-Irbili, Vol. 2, p. 198. [14] . Al-Ansab, Al-Sam'ani (Abd al-Karim), Vol. 4, p. 159. [15] . Hayat al-Imam al-Hasan bin Ali (AS): Dirasah wa Tahlil, Baqir Sharif al-Qurashi, Vol. 2, pp. 455-460. [16] . Al-Irshad, Al-Sheikh al-Mufid, Vol. 2, p. 15. [17] . Tarikh Madinat Dimashq, Ibn Asakir, Vol. 13, p. 251. [18] . Hayat al-Imam al-Hasan bin Ali (AS): Dirasah wa Tahlil, Baqir Sharif al-Qurashi, Vol. 2, p. 460. [19] . Al-Imam al-Hasan bin Ali (AS): Shuja'at Qiyadah wa Hikmat Siyasah, Al-Sheikh Muhammad al-Sanad, p. 43. [20] . Al-Irshad, Al-Sheikh al-Mufid, Vol. 2, p. 9. [21] . Sirat al-A'immah al-Ithna Ashar (AS), Hashim Ma'ruf al-Hasani, Vol. 1, p. 508. [22] . Nasikh al-Tawarikh: Dar Ahwalat-e Hazrat-e Imam Hasan Mujtaba (AS), Sepehr (Muhammad Taqi Lisan al-Mulk), Vol. 1, pp. 199-200. [23] . Sulh al-Hasan, Al-Sheikh Radi Al-Yasin, p. 115. [24] . Al-Gharat, Al-Thaqafi al-Kufi (Ibrahim), Vol. 2, p. 644. [25] . Sharh Nahj al-Balaghah, Ibn Abi al-Hadid, Vol. 16, pp. 41-42. [26] . Al-Ihtijaj, Al-Tabarsi (Abu Mansur), Vol. 2, p. 10. [27] . Al-Imam al-Hasan bin Ali (AS): Shuja'at Qiyadah wa Hikmat Siyasah, Al-Sheikh Muhammad al-Sanad, p. 71. [28] . Nasikh al-Tawarikh: Dar Ahwalat-e Hazrat-e Imam Hasan Mujtaba (AS), Sepehr (Muhammad Taqi Lisan al-Mulk), Vol. 1, p. 259. [29] . Ansab al-Ashraf, Al-Baladhuri, Vol. 3, p. 55. [30] . Manaqib Al Abi Talib, Ibn Shahrashub, Vol. 3, p. 202. [31] . Hayat al-Imam al-Hasan bin Ali (AS): Dirasah wa Tahlil, Baqir Sharif al-Qurashi, Vol. 2, p. 458. [32] . Al-Tuhfah al-Latifah fi Tarikh al-Madinah al-Sharifah, Al-Sakhawi (Shams al-Din), Vol. 1, p. 283. [33] . Danishnamah-ye Jahan-e Islam (Encyclopedia of the World of Islam), Islamic Encyclopedia Foundation, p. 4692. [34] . Tarikh al-Ya'qubi, Ahmad bin Abi Ya'qub, Vol. 2, p. 225. [35] . Al-Irshad, Al-Sheikh al-Mufid, Vol. 2, p. 15. [36] . Al-Isti'ab fi Ma'rifat al-Ashab, Ibn Abd al-Barr, Vol. 1, p. 389 / Bihar al-Anwar, Al-Allamah al-Majlisi, Vol. 44, p. 134 / Al-Durus al-Shar'iyyah fi Fiqh al-Imamiyyah, Al-Shahid al-Awwal, Vol. 2, p. 7 / Al-Ma'arif, Al-Dinawari (Ibn Qutaybah), p. 212.

Who was Imam Al-Hussain (AS): A Brief Biography? Al-Hussain ibn Ali (AS) is the third leader and Imam of the Shia school of thought. According to the consensus of historical and hadith sources, his full lineage is: Al-Hussain bin Ali bin Abi Talib bin Abd al-Muttalib bin Hashim. On his mother's side, he is the grandson of the Prophet, Hazrat Muhammad al-Mustafa (SAW). His father, Imam Ali ibn Abi Talib (AS), is the first Shia Imam and the fourth caliph of Muslims, and his mother, Hazrat Fatima al-Zahra (SA), the daughter of the Prophet, is considered one of the most prominent women in Islamic history.[1] Titles and Kunya In authentic historical and hadith sources, the Kunya of Imam Al-Hussain (AS) is predominantly mentioned as "Abu Abdillah".[2] This title is widely used in both general and specific Shia works. However, Abu Abdillah al-Khasibi, a specialized theologian and writer of the early centuries, considered his Kunya to be "Abu Ali";[3] a view that is less accepted among later sources. In addition to his Kunya, in the narrations of the Shia Imams, Imam Al-Hussain (AS) is known by titles such as "Al-Shahid" (The Martyr) and "Sayyid al-Shuhada" (The Master of Martyrs); [4] titles that refer to the event of Ashura and his distinguished position in the Shia culture of martyrdom. Birth Imam Al-Hussain ibn Ali (AS), according to the consensus of historical and hadith sources, was born in the holy city of Medina. [5] Regarding the year of his birth, various reports exist, including the third, [6] fourth, [7] fifth, [8] and sixth[9] years of the Hijrah. The most famous narration identifies the 3rd of Sha'ban as his date of birth, [10] though some historical sources also mention the end of Rabi' al-Awwal, [11] the 5th of Sha'ban, [12] or one of the early nights of Sha'ban. [13] Furthermore, in some narrations, the time of his birth is stated to be the sunset of Thursday. [14] Children and Wives In authentic historical and biographical (Rijal) sources, five wives are mentioned for Imam Al-Hussain (AS), some of whom played important roles in Shia history. Rabab bint Imru al-Qays, the daughter of a Christian man who converted to Islam during the caliphate of Umar, was proposed to by Hazrat Ali (AS) for Imam Al-Hussain. The result of this marriage was two children named Abdullah (the martyred nursing infant of Karbala) and Sakina. [15] Rabab was present at the Event of Karbala, and Imam Al-Hussain remembered her before going to the battlefield using the phrase "O Rabab".[16] Shahrbanu (or Shah-Zanan), a lady of Iranian origin, is the mother of Imam Zayn al-Abidin (AS), [17] who is mentioned with great respect in Shia sources and is regarded as a symbol of the cultural bond between Iran and Islam. Layla bint Abi Murrah bin Urwah bin Mas'ud al-Thaqafi was from the Thaqif clan and is introduced in sources as one of Imam Al-Hussain’s wives. [18] Umm Ishaq bint Talhah bin Ubaydullah was the daughter of one of the famous companions of the Prophet, and her mother was Jarba bint Qasamah bin Hanzalah. [19] Additionally, some sources mention a woman from the Quda'ah tribe named Sulafah among the wives of Imam Al-Hussain, from whom a son named Ja'far was born. [20] The number of Imam Al-Hussain’s (AS) children is reported differently in historical and biographical sources. Ancient sources mention four sons and two daughters, [21] while later sources refer to six sons and three daughters. Their names are: Ali al-Akbar (martyr of Karbala), Ali al-Awsat (Imam Zayn al-Abidin), Ali al-Asghar (the nursing infant martyred in Karbala), Muhammad, Abdullah, Ja'far, Sakina, Fatima, and Zaynab. [22] The Period of Imamate During the Imamate of Imam Al-Hussain (AS), part of the time coincided with the caliphate of Muawiyah. In a letter expressing concern about the Imam's behavior, Muawiyah invited him to avoid confrontation with the government. In response, Imam Al-Hussain (AS) considered the reports to be the result of gossip-mongering and emphasized that silence in the face of oppression is not permissible. He pointed out examples of Muawiyah's injustices and ultimately questioned the religious and moral legitimacy of his rule. [23] By exposing the injustices of Muawiyah's government, Imam Al-Hussain (AS) confronted his rule. After Muawiyah's death and Yazid’s rise to power, the Imam was met with a demand for allegiance from Utbah bin Abi Sufyan, but he rejected this request by citing the status of the Ahl al-Bayt and the Prophet's (PBUH) saying regarding the prohibition of the caliphate for the family of Abu Sufyan. In response, Yazid ordered the killing of the Imam. Upon learning of this decision, Imam Al-Hussain (AS) intended to migrate to Iraq, and before his departure, he bid farewell to the Prophet's (PBUH) grave for two consecutive nights. On the second night, he saw the Prophet (PBUH) in a dream, who informed him of his martyrdom and promised him a high station in Paradise. [24] Martyrdom On the tenth day of the month of Muharram in the year 61 AH, [25] Imam Al-Hussain (AS) was martyred in the land of Nineveh, known today as Karbala in the country of Iraq. In historical sources, the day of his martyrdom is attributed to different days of the week, including Friday, [26] Saturday, [27] Sunday, [28] and Monday. [29] However, the famous and trusted opinion among most historians and Imami scholars is Friday. [30] Regarding the honorable age of Imam Al-Hussain (AS) at the time of martyrdom, reports vary between 56 and 58 years, and his exact age is not precisely determined. [31] [1] . Maqatil al-Talibiyyin, Abu al-Faraj al-Isfahani, p. 51 / Al-Irshad, Sheikh al-Mufid, vol. 2, p. 27. [2] . Al-Ma'arif, Ibn Qutaybah, p. 213 / Al-Mu'jam al-Kabir, al-Tabarani, vol. 3, p. 94 / Al-Irshad, Sheikh al-Mufid, vol. 2, p. 27. [3] . Al-Hidayah al-Kubra, al-Khasibi, p. 201. [4] . Qurb al-Isnad, al-Himyari, p. 100 / Al-Amali, Sheikh al-Tusi, p. 449 / Bihar al-Anwar, Allamah al-Majlisi, vol. 37, p. 95. [5] . Al-Irshad, Sheikh al-Mufid, vol. 2, p. 27/ Tahdhib al-Ahkam, Sheikh Al-Tusi, vol. 6, p. 41. [6] . Al-Kafi, Sheikh Al-Kulayni, vol. 1, p. 463. [7] . Tarikh al-Ya'qubi, Ahmad ibn Abi Ya'qub, vol. 2, p. 246. [8] . Al-Isti'ab, Ibn Abd al-Barr, vol. 1, p. 393. [9] . History of Medina Damascus, Ibn Asakir, Vol. 14, p. 116. [10] . Bihar al-Anwar, Allamah al-Majlisi, vol. 44, p. 201. [11] . Tahdhib al-Ahkam, Sheikh Al-Tusi, vol. 6, p. 41. [12] . Al-Irshad, Sheikh al-Mufid, vol. 2, p. 27. [13] . Tarikh al-Tabari, al-Tabari, Ibn Jarir, vol. 2, p. 555. [14] . Kamal al-Din, Sheikh al-Saduq, vol. 1, p. 282. [15] . Al-Aghani, Abu al-Faraj al-Isfahani, vol. 16, p. 361. [16] . Al-Luhuf, Sayyid bin Tawus, p. 50. [17] . Al-Irshad, Sheikh al-Mufid, vol. 2, p. 135. [18] . Tarikh al-Ya'qubi, Ahmad ibn Abi Ya'qub, vol. 2, p. 247. [19] . Al-Tabaqat al-Kubra, Ibn Sa'd, vol. 3, p. 214. [20] . Al-Tabaqat al-Kubra, Ibn Sa'd, vol. 10, p. 370 / Al-Irshad, Sheikh al-Mufid, vol. 2, p. 135. [21] . Sirr al-Silsilah al-Alawiyyah, al-Bukhari, p. 30. [22] . Manaqib Al Abi Talib, Ibn Shahrashub, vol. 3, p. 231. [23] . Musnad al-Imam al-Shahid, al-Ataridi, Shaykh Azizullah, vol. 1, p. 153. [24] . Ibid., p. 246. [25] . Ansab al-Ashraf, al-Baladhuri, vol. 1, p. 405. [26] . Maqatil al-Talibiyyin, Abu al-Faraj al-Isfahani, p. 51 [27] . Tarikh al-Tabari, al-Tabari, Ibn Jarir, vol. 5, p. 422. [28] . Al-Dhurriyyah al-Tahirah, Al-Razi al-Dawlabi, Abu Bishr Muhammad ibn Ahmad, p. 133. [29] . Tahdhib al-Ahkam, Sheikh Al-Tusi, vol. 6, p. 42. [30] . Al-Tanbih wa al-Ishraf, al-Mas'udi, p. 262. [31] . Tarikh al-Ya'qubi, Ahmad ibn Abi Ya'qub, vol. 2, p. 246 / Ilam al-Wara, Shaykh al-Tabarsi, vol. 1, p. 421 / Al-Kafi, Sheikh Al-Kulayni, vol. 1, p. 463 / Al-Tanbih wa al-Ishraf, Al-Mas'udi, Ali ibn al-Hussein, p. 263 / Al-Mu'jam al-Kabir, Al-Tabarani, vol. 3, p. 114 / Al-Ma'arif, Al-Dinuri, Ibn Qutaybah, p. 213.

What is the Sunni View on the Issue of "Bada"? The subject of Bada is one of the profound and complex concepts in Islamic theology that has always been discussed by theologians and commentators. Literally, the word means "appearing and becoming manifest after being hidden".[1] However, there is a disagreement regarding its technical definition. The Ahl al-Sunnah have adopted the literal meaning for Bada and, based on this, have raised objections and accusations against the Shia. [2] In contrast, the Shia by no means accept the literal meaning of Bada concerning Allah and categorically reject it. The Shia believe that the literal meaning of Bada has no place regarding the Divine, just as concepts like "the Hand of Allah," "the Face of Allah," and "the Plotting of Allah" cannot be accepted in their literal sense when applied to Him. Therefore, these terms are used metaphorically regarding Allah, and their meanings must be interpreted accordingly. [3] Thus, it must be stated that the Ahl al-Sunnah have either misunderstood the Shia concept of Bada or, in a more cynical view, have used it as a pretext to attack the Shia despite knowing its true meaning. [4] This is while the term Bada explicitly appears in the works of the Ahl al-Sunnah themselves. In a narration recorded by al-Bukhari in his "Sahih", it is mentioned that among the Children of Israel, there were three individuals afflicted with specific ailments—leprosy, baldness, and blindness—and "Bada occurred to Allah" regarding them. [5] In his commentary on this hadith, Ibn Hajar al-Asqalani states that the phrase "Bada occurred to Allah" means that Allah knew it from the beginning and then manifested it; it does not mean that something was hidden from Allah and then became apparent to Him, as such a notion is impossible regarding Allah. [6] Furthermore, Ibn Abi Hatim, in his Tafsir of the verse "It is Allah Who takes the souls at the time of their death",[7] narrates from Ibn Abbas a report that explicitly mentions Bada: "Allah causes people to die; if Bada occurs for Allah to take the soul, He takes it and the person dies, or He delays it until a specified time and returns the soul to its place".[8] Therefore, the occurrence of Bada is possible regarding a person's lifespan. In the commentary of the verse: "Allah blots out what He wills and confirms [what He wills], and with Him is the Mother of the Book",[9] it is stated: "Allah erases whatever He wills and confirms whatever He wills, and He adds to it, and He decreases from the lifespan and increases it." It is also narrated from Ibn Abbas: "There are two types of books: a book with Allah from which He erases what He wills and confirms what He wills, and a book with Him that does not change".[10] The expressions used in these narrations reflect the very same concept discussed in Shia books. The concept of Bada here signifies the realization of the Divine Will at the appointed time based on the best interests (Maslahah) of the servants, not the manifestation of something previously hidden from Allah. Such a notion regarding the Divine Essence is impossible according to Islamic teachings, both Shia and Sunni. In other words, the concept of Bada in Islamic theology refers to the change and transformation of conditional decrees. This change can occur in a person's lifespan—meaning it was decreed for an individual to pass away at a certain time, but based on Divine wisdom, that time changes. It can also occur in sustenance (Rizq)—meaning a person might have been decreed to be poor, but due to Divine wisdom, his situation is transformed and he becomes wealthy. To ensure this view is not perceived as a defect in Divine Knowledge, it should be noted that Allah's knowledge is explained in two levels: first, the "Tablet of Erasure and Writing" (Mahw wa Ithbat), where changes in partial decrees occur, and second, the "Protected Tablet" (Lauh al-Mahfuz), which is a fixed and unchangeable reality. Everything that undergoes change in the level of "Erasure and Writing" is already present in a comprehensive and complete manner within the "Protected Tablet." Thus, changes in partial decrees do not create any flaw in Allah's Absolute and Eternal Knowledge. Rather, they represent the different ranks and levels of Divine Knowledge, showing that a change in destiny is not a sign of ignorance or a defect in Allah's knowledge, but rather the realization of the Divine Will across different levels of decree. Conclusion: The issue of Bada is one of the significant and controversial concepts in Islamic theology. The Ahl al-Sunnah have generally interpreted it according to its literal meaning—"appearing after being hidden"—and have criticized the Shia based on this definition. However, the Shia completely reject this literal meaning when applied to Allah, considering it a metaphorical expression—similar to terms like "the Hand of Allah" (Yadullah) or "the Face of Allah" (Wajhullah)—which requires allegorical interpretation (Ta’wil). Evidence from narrations and exegesis (Tafsir) shows that the Ahl al-Sunnah have also accepted a similar concept in their own sources, even if they avoid using the specific term "Bada." [1] . Al-Qamus al-Muhit, al-Fayruzabadi, Vol. 4, p. 302 / Al-Sihah, al-Jawhari, Vol. 6, p. 2278 / Mu'jam Maqayis al-Lughah, Ibn Faris, Vol. 1, p. 212. [2] . Usul Madhhab al-Shia al-Imamiyyah, al-Qafari, Nasir, Vol. 2, p. 938 / Al-Tafsir al-Kabir, al-Razi, Fakhr al-Din, Vol. 19, p. 52 / Al-Fusul fi al-Usul, al-Jassas, Vol. 2, p. 200. [3] . Danishnamah-ye Jahan-e Islam (Encyclopedia of the World of Islam), Vol. 1, p. 677. [4] . Badhl al-Majhud fi Ithbat Mushabahat al-Rafidah lil-Yahud, al-Jumayli, Abdullah, Vol. 1, p. 329. [5] . Sahih al-Bukhari, al-Bukhari, Vol. 4, p. 171. [6] . Fath al-Bari, al-Asqalani, Ibn Hajar, Vol. 6, p. 502. [7] . Az-Zumar: 42 «اللَّهُ يَتَوَفَّى الْأَنْفُسَ حِينَ مَوْتِهَا» [8] . Tafsir Ibn Abi Hatim, al-Razi, Vol. 10, p. 3252. [9] . Ar-Ra'd: 39 «يَمْحُو اللَّهُ مَا يَشَاءُ وَيُثْبِتُ وَعِنْدَهُ أُمُّ الْكِتَابِ» [10] . Tafsir Ibn Kathir (Ilmiyyah Edition), ibn Kathir, Vol. 4, p. 404.

How is Bada Reflected in Christian and Jewish Sources? The concept of Bada (Divine change of manifest decree) is among the topics that have manifested in some form within certain divine religions. This writing attempts to examine the manifestations of this concept in Judaism and Christianity and measure its prevalence. It must be noted that the concept of Bada is present in the text of the Bible, which is accepted by both religions. Jewish and Christian Perspectives on Bada: Many Jewish theologians, particularly under the influence of Biblical verses such as "God is not a man, that He should lie, nor a son of man, that He should repent,"[1] believe that the Divine Essence and Will are immutable. Based on this view, after creation, God determined destinies in a final manner, and no further change occurs in the increase or decrease of sustenance or lifespan. [2] Despite this view, there are numerous examples in the Bible showing that God, due to the repentance or requests of His servants, withdrew a decision: "The word of the Lord came to Jonah a second time, saying: 'Arise, go to Nineveh, that great city, and preach to it the message that I tell you.' So Jonah arose and went to Nineveh, according to the word of the Lord... Jonah began to enter the city... and he cried out, 'Yet forty days, and Nineveh shall be overthrown!' But the people of Nineveh believed God, proclaimed a fast... When God saw their works, that they turned from their evil way, He relented from the disaster that He had said He would bring upon them, and He did not do it".[3] In another place, it states: "Return to the Lord your God, for He is gracious and merciful, slow to anger, and of great kindness; and He relents from doing harm."[4] Or elsewhere, it is stated: "This is what the Lord God showed me: He was preparing a swarm of locusts... When they had stripped the land clean, I cried out, 'Sovereign Lord, forgive! How can Jacob survive? He is so small!' So the Lord relented. 'This will not happen,' the Lord said." [5] The majority of Christians, also based on what is stated in the Bible ("God is not human that He should repent"[6]), believe that the Divine Essence and Will are unchangeable. This view is derived from their theological perspective, which sees God as a being completely independent of and beyond the world. Accordingly, in their view, God is a Pure Substance who is not affected by accidents; therefore, His power is absolute and His knowledge is infallible. In other words, God is absolute perfection in whom changeability has no place. [7] Based on this, it can be said that Judaism and Christianity generally do not accept any change in Divine Providence and Will, although examples of such change are seen in their Bible. In Christianity, the belief in absolute omniscience and the fixed providence of God led to the emergence of intellectual movements; specifically, the school of "Open Theism" emerged in Christianity to resolve this conflict. This movement argued that belief in absolute foreknowledge and immutable divine providence negates human free will. Therefore, to resolve this conflict, they reconsidered the absolute nature of divine foreknowledge and attributed a form of changeability to God in order to preserve human volition. [8] Conclusion: In the Bible, examples are found where God withdraws an announced decision. From a traditional perspective, these events are not interpreted as a change in Divine Providence, as such a reading is considered incompatible with God's Absolute Knowledge (Omniscience) and Eternal Will. However, the contradiction between this view and parts of the Bible that explicitly speak of the change in God’s will has led some Christian modernists to move away from the traditional understanding and turn toward new interpretations. [1] . The Holy Bible, Numbers 23:19. [2] . Al-Tawhid, Sheikh al-Saduq, p. 444. [3] . The Holy Bible, Jonah 3:1-10. [4] . The Holy Bible, Joel 2:13. [5] . The Holy Bible, Amos 7:1-4. [6] . The Holy Bible, Numbers 23:19. [7] . Article: "Critique of the Doctrine of Openness in Resolving the Conflict Between Divine Knowledge and Human Choice," Sayyideh Saeedeh Mirsadri, Section: "Objection to Traditional Christian Thought," p. 131. [8] . Article: "A Comparative Study of the Doctrine of Bada and Openness in Resolving the Conflict Between Divine Foreknowledge and Human Will," Isa Mohammadinia (Refer to Abstract) / Article: "Critique of the Doctrine of Openness in Resolving the Conflict Between Divine Knowledge and Human Choice," Sayyideh Saeedeh Mirsadri, Section: "Objection to Traditional Christian Thought," p. 131.