Taqavi

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

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

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

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

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

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

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

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

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

Why is it that the Shia, despite being right, are in the minority? The number of followers of a religion or faith can never be a measure of its legitimacy. Allah, in many cases, praises and exalts minorities and condemns majorities. For example, in the Quran it is stated: "They did not believe with him except a few"[1] or "Only a few of His servants are grateful"[2] and in another place it says: "If you follow the majority of people on earth, they will lead you astray from the path of God"[3] and again in another place it says: "Even if you strive, most people will not believe".[4] Based on this, it cannot be said that being in the majority causes to legitimacy or rightness. It is on this basis that Imam Ali (a.s.), during the Battle of Camel, responded to a person who asked, "How is it possible that these important and well-known individuals be on the side of falsehood?" He said: "Truth and falsehood cannot be recognized by the personality of individuals. Recognize the truth, then you will recognize its followers. Recognize falsehood, then you will recognize its followers."[5] According to this criterion, the larger number of followers of a group cannot be a sign of their legitimacy or rightness. But in response to the question, why are Shiites in the minority? In principle, it should be noted that throughout history, the Shia have been viewed as opposing the ruling system and political regimes, leading to suppression and even eradication efforts against them by rulers such as the Umayyads[6] and Abbasids,[7] as well as massacres by dynasties like the Ghaznavids,[8] Ayyubids,[9] and Ottomans.[10] These are examples of such atrocities. Despite these massacres and atrocities against the Shia, their survival in the world, with a strong and comprehensive culture and prominent scholars in all fields of knowledge, is a divine miracle to keep the light of truth shining and be a guiding beacon for truth seekers. [1] . Al-Hud: 40 ""وَمَا آمَنَ مَعَهُ إِلَّا قَلِيلٌ [2] . Al-Saba: 13 ""وَقَلِيلٌ مِنْ عِبَادِيَ الشَّكُورِ [3] . Al-An'am: 116 ""إِنْ تُطِعْ أَكْثَرَ مَنْ فِي الْأَرْضِ يُضِلُّوكَ عَنْ سَبِيلِ اللَّهِ [4] . Al-Yusuf: 103 ""وَمَا أَكْثَرُ النَّاسِ وَلَوْ حَرَصْتَ بِمُؤْمِنِينَ [5] . Ansaab al-Ashraaf by al-Baladhuri: Al-Baladhuri, Vol. 2, P: 274. . «إنّ الحقّ والباطل لا يعرفان بأقدار الرّجال. اعرف الحق تعرف أهله، اعرف الباطل تعرف أهله» [6] . Commentary on Nahj al-Balagha: Ibn Abi al-Hadid, Vol. 11, P: 44. [7] . Al-Kamel fi al-Tarikh; Ibn Athir, Abu al-Hasan, Vol. 5, P: 129 / Sirat al-ayimat al-Iathnay eashra(AS); Hashim Ma'ruf al-Hasani, Volume: 2, Page: 324. [8] . Al-Bidayah wa al-Nihayah; Ibn Kathir, Vol. 15, P: 736. [9] . Al-Kamel fi al-Tarikh; Ibn Athir, Az-Zaidin, Vol. 11, P: 398. [10] . For more reading on this topic refer to: A'yan al-Shi'a; Al-Amin, Sayyid Muhsin, Vol. 1, Pp: 21- 25.

Who is Abdullah ibn Saba and what role can be attributed to him in the formation of Shiism? It must be said that some have attributed a significant role to him in history and consider him a key figure in all the wars during the time of Imam Ali (AS), attributing Shia to him. Tabari mentions that during the time of Uthman, a Jewish person named Abdullah ibn Saba from "San'a" converted to Islam. He held different beliefs compared to other Muslims, such as the belief that the Prophet (SAW) would return like Jesus, every prophet had a successor, Imam Ali (AS) was the successor of the Prophet (SAW), and Uthman was a usurper of the caliphate. Abdullah ibn Saba traveled to Islamic lands to promote his beliefs and was able to attract the support from individuals like Abu Dharr, Ammar ibn Yasir, Muhammad ibn Abi Hudhayfa, Abdul Rahman Adis, Muhammad ibn Abi Bakr, Saasa'a bin Sohan Abdi and Malik Ashtar. As a result of these provocations, some Muslims rebelled against the caliph of the time and killed him, and this group had a significant influence in the Battle of Jamal and the Battle of Siffin.[1] In response to this perspective, Dr. Taha Hussein Egyptian argues that those who have magnified the issue of Abdullah bin Saba to such an extent have done great injustice to themselves and the history because the first problem we face is that In important historical sources, we do not see any mention of Abdullah bin Saba, whether in the categories of Ibn Sad or Ansaab al-Ashraf by Baladhuri and in other historical sources, only Tabari has mentioned this issue through Saif bin Omar. Other historians who have discussed this issue have quoted it from Tabari.[2] Dr. Taha Hussein argues elsewhere that Shia enemies during the Umayyad and Abbasid periods have exaggerated the story of Abdullah ibn Saba.[3] Mohammad Amareh casts doubt on the story of Abdullah ibn Saba.[4] Other individuals who doubt the existence of Abdullah ibn Saba and his story include Seyyed Morteza Askari. [5] Scholars who believe in his existence due to Narrations from the Ahl al-Bayt (AS)[6] consider him a heretic and an infidel, but they do not accept the role that has been outlined for Abdullah ibn Saba. Sheikh Tusi considers him a heretic and an infidel,[7] just as Allameh Hilli also considers Abdullah ibn Saba a heretic and cursed.[8] Based on this, whether his existence can be proven or not, what has been entered about him is his significant role during the time of Uthman, that is nothing more than a legend. [1] . Tarikh al-Tabari: Al-Tabari, Ibn Jarir, vol: 3 p: 378 / Al-Kamil fi al-Tarikh: Ibn al-Athir, Az-Zadin, vol: 3 p: 154. [2] . Al-Fitnah al-Kubra: Dr. Taha Hussein, vol. 1, p. 132. [3] . Ibid, p. 134. [4] . Al-Khilafah wa Nasha’at al-Ahzab al-Islamiyyah: Amarah, Muhammad, pp154-155. [5] . Abdullah ibn Saba wa'asatir 'ukhraa: Al-Sayyid Murtada Al-Askari, vol: 2 pp: 381 to 385. [6] . Wasa'il Al-Shi'a: Sheikh Hurr Al-Amili, vol: 28, p: 336. [7] . Rijal al-Tusi: Sheikh al-Tusi, vol: 1, p: 75. [8] . Khulasat al-Aqwal: Al-Allama al-Hilli, vol: 1 p: 372.

How did the Shia Islam enter Iran? Iranians did not suddenly adopt Shiism, but gradually became Shia over ten centuries. During this period, various factors had a role in the Shiaization of Iranians. The first reason for Iranians' attraction to Shiism was the presence of companions such as Salman among the companions of the Prophet Muhammad (SAW) who was a lover and a sincere follower of the Ahl al-Bayt (AS)[1] in such a way that the Prophet Muhammad (SAW) said about him, "Salman is from us, the Ahl al-Bayt."[2] On the other hand, Salman's simple lifestyle during his time in Mada'in [3]and the mention of his place in the traditions[4] played a significant role in attracting Iranians to Shiism. Another factor was the presence of Imam Ali (AS) in Yemen and introducing them to Islam,[5] because Yemen was under the influence of the Iranian Empire during the Sassanid era,[6] and many Iranians were present in Yemen. Another factor was the severe discrimination between Arabs and non-Arabs during the time of the second caliph,[7] even after the assassination of the second caliph by an Iranian, the son of the caliph killed not only the assassin, but also his wife and daughter, who were Iranians,[8] but Imam Ali (AS) did not discriminate between Arabs and non-Arabs, even during his rule, he considered equality between Arabs and non-Arabs,[9] which attracted Iranians to him. Furthermore, after the martyrdom of Imam Hussein (AS), everyone realized that there were two readings of Islam, Umayyad Islam and Husseini Islam; Iranians considered Husseini Islam more acceptable, so they stood against the Umayyads.[10] One of the most important factors in the spread of Shiism in Iran was the presence of Imam Reza (AS) in Iran, which caused to endless love and affection of Iranians towards the Ahl al-Bayt (AS).[11] Moreover, the presence of companions and supporters of some Imams (AS) in Iran,[12] as well as the pressure from the Abbasid regime and the shelter of a large number of the Prophet Muhammad's family in Iran,[13] were other factors that attracted Iranians to this family and their conversion to Shiaism. On the other hand, the rise of Shia governments such as the Buyids removed obstacles to the promotion of Shiaism[14] and the presence of figures like Allamah Hilli in Iran had a miraculous impact on the institutionalization of Shiism among Iranians.[15] Additionally, with the advent of the Safavids and the official recognition of Shia Islam in Iran,[16] the circle of Iranians' attraction to the Ahl al-Bayt's religion was complete. [1] . The book of Solim bin Qais Al-Hilali: Solim bin Qais Al-Hilali, vol: 1, p: 387. [2] . Al-Mustadrak 'ala al-Sahihayn: Al-Hakim, Abu Abdullah, vol: 3, p: 691. [3] . Al-Tabaqat Al-Kubra: Ibn Saad, vol: 4, p: 66. [4] . Al-Darajat al-Rafiah fi Tabaqat al-Shi’a: Al-Shirazi, Al-Sayyid Ali Khan, vol: 1 p: 210. [5] . Tarikh al-Tabari = Tarikh al-Rusul wa’l-Muluk, Waslah Tarikh al-Tabari: Al-Tabari, Abu Ja’far, Vol: 3 P: 131. [6] . Ibid, p:472. [7] . Tarikh al-Ya’qoubi: Ahmad ibn Abi Ya’qoub, vol: 2 p: 154. [8] . Ibid, p: 160. [9] . Nahj al-Balagha: Sayyed Radhi, Subhi Saleh Vol: 1 P: 183. [10] . Al-Akhbar Al-Tawwal: Al-Dinauri, Abu Hanifa Vol: 1 P: 294. [11] . ‘Uyun Akhbar al-Rida (as): Al-Shaykh al-Saduq, vol: 1 p: 145. [12] . Ikhtiyar Ma’rifat al-Rijal known as Rijal al-Kashi: Sheikh al-Tusi, vol: 2 p: 857. [13] . Muqatil al-Talibiyeen: Al-Asbahani, Abu al-Faraj, vol: 1 p: 390. [14] . Al-Bidayah wa al-Nihayah: Ibn Kathir, vol: 15 p: 168. [15] . A’yan al-Shi’a: Al-Amin, Al-Sayyid Muhsin, vol: 9 p: 120 / Muntahi al-Matlab fi Tahqiq al-Madhhab: Al-Allama al-Hilli, vol: 3 p: 2. [16] . Nashw’ wa Suqut, Al-Dawlat al-Safawiyah: Al-Shaykh Rasool Ja’faryan, vol: 1 p: 35.

What was the situation of the Shia during the period of The Minor Occultation of Imam Mahdi (May Allah hasten his noble advent)? The Minor Occultation is the first stage of the twelfth Imam's hidden life, which ended in the year 329 AH. This period lasted for either 69 or 74 years due to disagreements about its starting time. Some Shia scholars consider the beginning of it to be the birth year of Imam Mahdi (a.s), which is 255 AH, therefore they state the duration of the Minor Occultation to be 74 years (like Shaykh Mufid[1] and Tabarsi[2]). However, others believe that the beginning of the Minor Occultation was after the martyrdom of Imam Hasan Askari (a.s) and the start of Imam Mahdi's Imamate, which is 260 AH, so they mention its duration to be 69 years.[3] After the martyrdom of Imam Hasan Askari, the Shia community was thrown into severe turmoil,[4] so much so that scholars like Abu Zaid Ahmad ibn Sahl Balkhi from Khurasan traveled to Iraq to know the Imam of his time.[5] This turmoil even affected the members of Imam Askari's own family, to the point where reports suggest that the mother of Imam Askari and his aunt (Hakeemah Khatoon) supported the Imamate of his son, and Imam Askari's sister supported the Imamate of Jafar (Imam Askari's brother).[6] During this sensitive time, the close companions of the Imam headed by Uthmān ibn Saʿīd al-Amrī were trying to remove the confusion and turmoil by declaring the Imamate of the son of Imam Hasan Askari and inform the Shia community about the existence of the Imam.[7] At the same time, this group had to make every effort to persuade the caliphate to accept that Imam Hasan Askari did not have a son.[8] Because with the spread of the truth that this imam will eliminate the tyranny of the rulers, the government strongly sought to find Imam Mahdi,[9] even after the martyrdom of Imam Askari, the Imam's house was under surveillance and some were arrested.[10] However, with the efforts of the first special deputy of Imam Mahdi (Uthman ibn Sa'id), the guidance issued by the Imam which is stated in his letters, the meeting of some people with the Imam and confirming his existence, the Shia community managed to overcome this crisis. According to the reports of the late Shaykh Mufid in the year 373 AH, the majority of Shia Muslims followed the Imamiyyah sect.[11] These efforts caused Shia to reach high power and influence with the orders and guidance of the Imam and the leadership of the four special deputies in this era.[12] In a way that Shiites were able to earn many government positions at the end of the Minor Occultation.[13] [1] . Al-Irsahad; Sheikh Mufid, Vol: 2, Page: 340. [2] . I'lam al-Wara bi A'lam al-Huda; Sheikh al-Tusi, Vol: 2, Page: 259. [3] . Tarikh al-Ghaybah; al-Sadr, Sayyid Muhammad, Vol: 1, Page: 345. [4] . Kamal al-Din wa Tamam al-Ni'mah; Sheikh al-Saduq, Vol: 2, Page: 426. [5] . Mu'jam al-Adibaa Irshad al-Urib ila Ma'rifah al-Adib: al-Hamawi, Yaqut, Vol: 1, Page: 277. [6] . Maktab dar Farayand-e Takamol; Sayyid Hossein Modarresi, Page: 161. [7] . Kamal al-Din wa Tamam al-Ni'mah; Sheikh al-Saduq Vol.: 2 Page: 435. [8] . Al-Ghaybah: Sheikh al-Tusi Vol: 1 Page: 360. [9] . Al-Irsahad: Sheikh al-Mufid Vol.: 2 Page: 336. [10] . Kamal al-Din wa Tamam al-Ni'mah: Sheikh al-Saduq Vol.: 2 Page: 476. [11] . Al-Fusul al-Mukhtara: Sheikh al-Mufid Vol.: 1 Page: 321. [12] . Al-Ghaybah: Sheikh al-Tusi Vol.: 1 Page: 109. [13] . Maktab dar Farayand-e Takamol; Sayyid Hossein Modarresi, Page 328.

What was the situation of the Shia during the period of The Minor Occultation of Imam Mahdi (May Allah hasten his noble advent)? The Minor Occultation is the first stage of the twelfth Imam's hidden life, which ended in the year 329 AH. This period lasted for either 69 or 74 years due to disagreements about its starting time. Some Shia scholars consider the beginning of it to be the birth year of Imam Mahdi (a.s), which is 255 AH, therefore they state the duration of the Minor Occultation to be 74 years (like Shaykh Mufid[1] and Tabarsi[2]). However, others believe that the beginning of the Minor Occultation was after the martyrdom of Imam Hasan Askari (a.s) and the start of Imam Mahdi's Imamate, which is 260 AH, so they mention its duration to be 69 years.[3] After the martyrdom of Imam Hasan Askari, the Shia community was thrown into severe turmoil,[4] so much so that scholars like Abu Zaid Ahmad ibn Sahl Balkhi from Khurasan traveled to Iraq to know the Imam of his time.[5] This turmoil even affected the members of Imam Askari's own family, to the point where reports suggest that the mother of Imam Askari and his aunt (Hakeemah Khatoon) supported the Imamate of his son, and Imam Askari's sister supported the Imamate of Jafar (Imam Askari's brother).[6] During this sensitive time, the close companions of the Imam headed by Uthmān ibn Saʿīd al-Amrī were trying to remove the confusion and turmoil by declaring the Imamate of the son of Imam Hasan Askari and inform the Shia community about the existence of the Imam.[7] At the same time, this group had to make every effort to persuade the caliphate to accept that Imam Hasan Askari did not have a son.[8] Because with the spread of the truth that this imam will eliminate the tyranny of the rulers, the government strongly sought to find Imam Mahdi,[9] even after the martyrdom of Imam Askari, the Imam's house was under surveillance and some were arrested.[10] However, with the efforts of the first special deputy of Imam Mahdi (Uthman ibn Sa'id), the guidance issued by the Imam which is stated in his letters, the meeting of some people with the Imam and confirming his existence, the Shia community managed to overcome this crisis. According to the reports of the late Shaykh Mufid in the year 373 AH, the majority of Shia Muslims followed the Imamiyyah sect.[11] These efforts caused Shia to reach high power and influence with the orders and guidance of the Imam and the leadership of the four special deputies in this era.[12] In a way that Shiites were able to earn many government positions at the end of the Minor Occultation.[13] [1] . Al-Irsahad; Sheikh Mufid, Vol: 2, Page: 340. [2] . I'lam al-Wara bi A'lam al-Huda; Sheikh al-Tusi, Vol: 2, Page: 259. [3] . Tarikh al-Ghaybah; al-Sadr, Sayyid Muhammad, Vol: 1, Page: 345. [4] . Kamal al-Din wa Tamam al-Ni'mah; Sheikh al-Saduq, Vol: 2, Page: 426. [5] . Mu'jam al-Adibaa Irshad al-Urib ila Ma'rifah al-Adib: al-Hamawi, Yaqut, Vol: 1, Page: 277. [6] . Maktab dar Farayand-e Takamol; Sayyid Hossein Modarresi, Page: 161. [7] . Kamal al-Din wa Tamam al-Ni'mah; Sheikh al-Saduq Vol.: 2 Page: 435. [8] . Al-Ghaybah: Sheikh al-Tusi Vol: 1 Page: 360. [9] . Al-Irsahad: Sheikh al-Mufid Vol.: 2 Page: 336. [10] . Kamal al-Din wa Tamam al-Ni'mah: Sheikh al-Saduq Vol.: 2 Page: 476. [11] . Al-Fusul al-Mukhtara: Sheikh al-Mufid Vol.: 1 Page: 321. [12] . Al-Ghaybah: Sheikh al-Tusi Vol.: 1 Page: 109. [13] . Maktab dar Farayand-e Takamol; Sayyid Hossein Modarresi, Page 328.

What was the situation of Shia during the caliphate of Imam Ali (AS)? According to historical reports, during the caliphate of Imam Ali (AS), the Shiites viewed it as a chance to convey the truths and recall the Prophet's testament and Imam's divine succession. Malik Ashtar, on the day of allegiance with Imam Ali (AS), reminded people that Ali (a.s) had been appointed as the Imam and successor by the Messenger of Allah (SAW)[1] and on the same day, Khuzaymah bin Thabit addressed the people by saying, "We have chosen the one whom the Messenger of Allah (SAW) himself chose for us."[2] Furthermore, the Shiites supported and assisted Imam Ali (AS) in battles, where they conveyed the truths and called on his army to follow him.[3] Ammar Yasir was one of those who supported and assisted Imam Ali (AS) in battles as a Shiite. When news spreaded that Ammar was determined to fight against Muawiyah's army, doubts increased in Muawiya's army. Amr ibn al-As requested a meeting with Ammar, who met him with a group in the middle of the army and reminded him of the Prophet's saying, "Whoever I am his master, Ali is also his master." Ammar not only clarified the true position of Imam Ali (AS) but also explained the fallacy and invalidity of the opposing side.[4] Therefore, during the time of Imam Ali (AS), the Shiites were the core of the Imam's army, representing the Imam's status and position for the people. They were considered a stronghold through which the Imam managed affairs and averted dangers with their support. [1] . taarikh al-Ya'qoubi; Ahmad ibn Abi Ya'qoub, vol: 2, p: 179. [2] . al-Ma'yar wa al-Mawazinah fi Fada'il al-Imam Amir al-Mu'minin Ali ibn Abi Talib (AS); al-Iskafi, Abu Ja'far, vol: 1, p: 51. [3] . sharh Nahj al-Balagha; ibn Abi al-Hadid, vol: 3, p:171. [4] . Ibid; vol: 8, p: 21.

What was the situation of Shia during the caliphate of the three caliphs? According to the available sources, during the caliphate of the three caliphs, the Shia were actively involved in clarifying the status of Amir al-Mu'minin (a.s). Some loyal Shiites of Imam Ali (a.s) and opponents of Abu Bakr planned to confront Abu Bakr and remove him from the Prophet's pulpit. Imam Ali (a.s) disagreed with this approach and said that instead of this action which has no results, explain the truth in the mosque of the Prophet (s.a.w) so that the people will be aware of the truth and the proof will be over for everyone.[1] Therefore, during this period, the Shia were busy expressing the facts and reminding the position of Imam Ali (a.s.), and the caliphate was not strict in suppressing the Shiites, especially during the caliphate of Umar. But the rulers avoided using them in the government system as much as possible, as seen when Ammar was appointed to rule Kufa, he was dismissed after a while.[2] But during the time of Uthman, this appeasement turned into a conflict, for example, the exile of Abu Dharr is one of the signs of this conflict.[3] Based on this, it should be said that during this period, the Shiites encouraged the people to follow the Prophet's orders and support Imam Ali (a.s) by clarifying and expressing the position of Imam Ali (a.s) in the eyes of the Prophet (s.a.w) and the Prophet's orders towards him, and the government also tolerated the Shiites. Except in a few cases that have caused conflict between the government and the Shiites. [1] . Al-Khisal; Sheikh Al-Saduq, vol: 2, p: 461. [2] . Aldarajat alrafieat fi Tabaqat al Shiite; Al-Shirazi, Al-Sayyid Ali Khan, Vol: 1, P: 261. [3] . Sharh Nahj al-Balagha; Ibn Abi al-Hadid, vol: 8, p: 252.

What is the meaning of Shia Literally and technically? The word Shia means a group of people who are the same in their opinion and their doing, and have a community with each other.[1] And it has said, a people that some follow others.[2] But in the term, Shia means follower and subservient, and it is used for those who believe in the immediate caliphate of Imam Ali(a) as the first successor of the prophet[3] and who believe that the successors of the Prophet (s) are selected by the Almighty Allah. Therefore, it refers to one of the two major Islamic denominations. Shiites believe that Ali (as) who is Prophet Muhammad (s)'s cousin and son-in-law, is the most qualified candidate for leading the Islamic nation after Muhammad (s). This idea is the main distinction between Shia and Sunni. The concept of "Imamate" is based on this idea and it is one of "the five principles of the religion" (Usoul Ad-Deen) of the Shiite denomination. In Shiite belief, the Imam is the person appointed by Allah (swt) and announced by the prophet (s) to be his successor. [1] . Ibn Manzur, Lisan al-Arab, vol. 8, p. 188. [2] . Al-Jawhari, Abu Nasr, Al-Sihah Taj Al-Lughah wal-Sihah Al-Arabiya, vol. 3, p. 1240. [3] . Sheikh Mufid, Muhammad bin Muhammad bin Numan/ Awāil al-Maqalāl/p. 35"فهو على التخصيص لا محالة لا تباع أمير المؤمنين - صلوات الله عليه - على سبيل الولاء والاعتقاد لإمامته بعد الرسول - صلوات الله عليه وآله - بلا فصل ونفي الإمامة عمن تقدمه في مقام الخلافة وجعله في الاعتقاد متبوعا لهم غير تابع لأحد منهم على وجه الاقتداء "

The Sunnite theory about the formation of Shia Firstly, we've already proved that the concept of Shia as the followers of Ali (as) with those special characteristics existed during the time of Rasulullah (s). According to narrations reflected in both Shiite and Sunnite sources, the noble prophet explicitly added the word "Shia" next to the name of Ali (as) and announced them as "the best of all human beings", "the winners", "the successful people", etc. Therefore, the term was coined by Rasulullah (s) for this denomination. Secondly, to claim Sunnism is the mainstream of Islam and brand Shia as a deviation that "got separated along the way", one needs a strong argument full of evidence to support one's claim. In the following, we are going to prove that not only is this argument just a baseless accusation but also that it's the Sunnites who strayed off the mainstream of Islam. Going through the last months of Rasulullah's life, we witness that in certain events, gross violations of the direct order of Rasulullah (s) have been committed by certain people who were key figures after the noble prophet: Dhul-Hajjah 18th: the event of Ghadir Rasulullah (s) announces Ali (as) as "Maula" for all "whom he was Maula". Everyone congratulates Ali (as) and pledges their allegiance to him. But after the demise of Rasulullah (s), almost everyone breaks their allegiance and accepts Abu-Bakr as the first Caliph. Dhul- Hajjah 21st: an assassination attempt on the life of Rasulullah (s) it's proven that certain key figures of Sunnites were among the perpetrators. Safar 25th ~ 28th: There are a series of events: • Osama Army. Direct order of Rasulullah (s) to all the prominent figures in Medina to take part in the Osama army. Rasulullah (s) wants to remove all the claimants of the successorship from Medina for a peaceful and unhindered transition of power to Ali (as). Again, most of the key figures refused to heed the words of Rasulullah (s). Finally, Rasulullah (s) cursed the "deserters" and we all know what's the meaning of Rasulullah (s)'s curse! • The Black Thursday. Rasulullah (s) is sick and people are gathering next to his bed. Rasulullah (s) asks for a piece of qirtaas to leave a note for his Ummah telling them that they "won't go stray ever" after that note. Again, a certain group refused to obey Rasulullah (s) and didn't let the note be written. • Abu-Bakr congregational prayer instead of Rasulullah (s). Rasulullah (s) was so sick one day that he couldn't attend the prayer in the masjid. Abusing the situation, Abu-Bakr went to the masjid and established the prayer instead of Rasulullah (s) without his permission. Safar 28th: the death of the beloved prophet of Islam (s). A certain group of people disrespects Rasulullah (s) and instead of attending the funeral ceremony, gathers in Saqifah and regardless of the explicit announcement of Rasulullah (s) about the successor, they decide about the fate of the entire Islamic Ummah with 15 people! Sadly, they even get into a heated discussion about the caliph. "Things were about to get out of hand" as one of them narrates the events of that day! Considering all these grave misconducts and gross violations, obviously, the Sunnites, with their big numbers, really strayed off the true path of Islam.

When is the advent of Shia? The rise of Shia is a historical matter; thus, we need to look into history to find evidence. One good evidence is the narrations or hadiths of a reliable person from that era which is valid for all Muslims. . The narrations of Rasulullah (s.a.w.s) hold significant weight in this regard, as both Shia and Sunni acknowledge the credibility of his words and actions. The noble Quran states, "Indeed, in the Messenger of Allah you have an excellent example..." [al-Ahzab:21], underscoring Rasulullah's role as a model for the Islamic nation. In another ayah, he's regarded as a person who does not speak of his own desires. [Quran 53:3]. Therefore, whatever Rasulullah's words and actions reach us (through authentic methods of course) are proof for and against us and we have to follow. Some narrations from Rasulullah (s) explicitly use the term "Shia" next to the name of Ali (as) and can be found in both Shiite and Sunnite sources: Allamah Majlisi the author of Bihar al-Anwar narrates that after the revelation of this verse, "…they are the best of the creatures",[1] the noble prophet explained to Ali (as) that "they are you and your Shia (follower). You and your Shia will come on the day of judgment while you are well-pleased and pleasing…"[2] Khatib al-Baghdadi narrates from Rasulullah (s): "O Ali you and your Shia are in Paradise"[3] Ibn Asakir narrates from Rasulullah (s) through Ali (as): "I and Ali may be compared to a tree; I am like the roots and Ali is the trunk and al-Hassan and al-Hussain are the fruits and the Shia are the leaves of that tree...". [4] [1] . Al-Bayyenah: 7, «إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ أُولَئِكَ هُمْ خَيْرُ الْبَرِيَّةِ» [2] . Bihar al-Anwar vol. 35 p. 346. [3] . Tarikh al-Baghdadi, vol 12, p. 389. [4] . The History of the City of Damascus, vol. 42, p. 383.

What is the view of divine religions about Mahdism? Belief in the Savior is one of the most fundamental beliefs of heavenly religions and all people who follow these religions believe in it. The emergence of the world's great savior is also mentioned in the scriptures of the Psalms,[1] Torah,[2] Gospel,[3] and even the books of the Hindus, Zoroastrians, and Brahmins.[4] Zoroastrians know him as "Sushiyans" or "Sushiyant".[5] Christians know him as "Promised Messiah" and Jews as "Messiah". If we were to describe the belief in the Savior among the Abrahamic religions, we would have to say: Christianity and Islam believe that one day the Savior will appear, and a bright future will be set for humanity. Based on ancient religious belief, Jews believe that a king from David's generation called "Messiah" will establish the eternal rule of God on earth. Jews, unlike some religions who have traced their golden age in the past, are focused on their future and believe that they will rule over all mankind in the future, and a golden age awaits them. The "Talmud" has repeatedly referred to the Savior by the name "Messiah" and his mission, and God's plan for the salvation of mankind will be carried out through the "Messiah".[6] [1] . Psalm, Psalm 96, p: 98. [2] . The Bible, Old Testament, translated into Persian by Fazel Khan Hamdani, Asatir Publications, p: 1645. [3] . The Bible, New Testament, translated into Persian by Fazel Khan Hamdani, Asatir Publications, p: 61. [4] . Mahdi's World Government (ajtf): Makarem Shirazi, Nasser Vol: 1 P: 542. [5] . Avesta, the oldest hymns of Iranians, translated by Jalil Dostkhah, Vol. 1, page 192. [6] . A treasure of the Talmud, Abraham Cohen, translation: Gorgani, p. 351 (quoted from the Mahdavit book Questions and Answers, compiled by A'yande Roshan Institute, p. 40.)

What is the opinion of the scholars regarding the birth of Imam Mahdi (ajtf) as the son of Imam Hassan Askari (AS)? Considering the numerous and frequent narrations[1] and the encounters of some Shia scholars with Imam Mahdi (ajtf),[2] it can be said that the birth of Imam Mahdi (ajtf) is a consensus and a necessity of the Shia religion, as Kulayni clearly writes: " Imam Mahdi (ajtf) was born in the middle of Sha'ban in the year 255 A.H."[3] Sheikh Mufid also states that the Imam succeeding Imam Abu Muhammad (AS) was his son, who shared the same name and nickname as the Prophet (SAW). Imam Hassan Askari (AS) did not have any other children, and Imam Mahdi's (ajtf) succession was accompanied by his absence. His birth occurred in the middle of Sha'ban in the year 255 A.H.[4] Other Shia scholars such as Sheikh Saduq[5], Syed Murtaza,[6] Sheikh Tusi,[7] Allameh Majlisi,[8] and Allameh Tabatabai[9] have also emphasized this belief. However, the belief in the birth of Imam Mahdi (ajtf) is a disputed issue among Sunni Muslims. Some Sunni scholars deny the birth of Imam Mahdi (ajtf), such as Abd al-Muhsin al-Abbad, a professor at the University of Medina, who says: According to Sunni belief, Mahdi (ajtf) is a leader among the Muslims who will spread justice and implement Islamic law. He will be born in the end times and will lead the Muslims.[10] Nasir al-Qaffari is also one of those who denies the birth of Imam Mahdi (ajtf) and believes that this belief in Imam Mahdi (ajtf) is derived from the Zoroastrians.[11] But the majority of Sunni scholars have explicitly acknowledged his birth. They also agree with the Shia that Imam Mahdi is the son of Imam Askari (AS). However, some groups also accept him as the promised Mahdi (ajtf), such as; Shams al-Din Abu al-Muzaffar popularly known as Sibṭ ibn al-Jawzī (died in 654 A.H.) said: "He is Mohammed, son of Hassan, son of Ali, son of Mohammed, son of Ali, son of Musa al-Ridha, son of Jafar, son of Mohammed, son of Ali, son of Hussein, son of Ali, son of Abu Talib, and his name is Aba Abdullah and Aba al-Qasim. He is the guardian, the proof, the ruler of the time, the expected Mahdi, and he is the last Imam. Abdul Aziz ibn Mahmoud ibn Bazaz informed us of Ibn Umar who said: The Messenger of Allah (SAW) said: In the end times, a man from my tribe will appear, whose name is similar to mine, and he will fill the earth with justice and peace in a time filled with oppression."[12] Ibn Sabbagh: Nur al-Din Ali bin Muhammad bin Sabbagh Maliki (died in 855 A.H.) mentions about Imam Askari (AS): Abu Muhammad al-Hasan was succeeded by his son the expected al-Qaim (Mahdi), and due to the king's fear and the pressure of the condition at that time, he hid his son's birth.[13] Ganji Shafi'i presents different evidence supporting the being alive of Imam Mahdi (ajtf) being alive.[14] Abdul Wahab Shearani Hanafi,[15] Muhammad bin Talha Shafi'i,[16] Sheikh Suleiman Hanafi,[17] Nooruddin Abdul Rahman Jami Hanafi,[18] Qazi Bahlul Behjat Effendi,[19] Sadruddin Hamoini,[20] Sheikh Fariduddin Attar Neishaburi, Jalaluddin Rumi[21] and Ahmad bin Yusuf Abu al-Abbas Qormani Hanafi[22] share similar beliefs. Many other people have believed that a child named Mahdi (ajtf) was born to Imam Hasan Askari (AS), but they doubted whether it was the Promised Mahdi (ajtf) and considered his being Mahdi (ajtf) to be a Shiite belief, such as Ibn Khallikan, who believed that a child was born to Imam Hasan Askari (AS),[23] Shams al-Din Dhahabi,[24] Ibn Hajar Haythami,[25] and Izza al-Din Ibn Athir[26] have also expressed similar words. It is understood from the above discussions that a significant number of Sunni scholars believe in the birth of a son for Imam Hasan Askari (AS), and some even believe that his son is the promised Mahdi (ajtf). [1] . Al-Kafi: Al-Sheikh Al-Kulayni. Vol: 1 P: 328. / Al-Irshad: Al-Sheikh Al-Mufid. Vol: 2 P: 348. / Al-Ghaybah: Al-Sheikh Al-Tusi. Vol: 1 P: 232. [2] . Kamal Al-Din wa Tamam Al-Ni'mah: Al-Sheikh Al-Saduq. Vol: 2 P: 434. [3] . Al-Kafi: Al-Sheikh Al-Kulayni, Vol. 1, p. 514. [4] . Al-Irshad: Al-Sheikh Al-Mufid. Vol. 2, p. 339. [5] . Kamal Al-Din wa Tamam Al-Ni'mah: Al-Sheikh Al-Saduq, Vol. 2, p. 430. [6] . Tanziyul Anbiya: 'Ilam Al-Hoda, Sayyid Murtadha, p. 180. [7] . Al-Ghaybah: Al-Sheikh Al-Tusi, Vol. 1, p. 239. [8] . Bihar Al-Anwar: Al-'Allama Al-Majlisi, Vol: 51 P: 2. [9] . Shi'ah Dar Islam: Tabatabai, Muhammad Husayn, p. 230. [10] . Al-Radd 'ala Man Kadhab bi Al-Ahadith Al-Sahihah Al-Warridah fi Al-Mahdi: Al-'Ibad, Abdul Muhsin, Vol: 45 P: 301. [11] . Usul Madhab Al-Shi'ah Al-Imamiyyah Al-Ithna 'Ashariyah: Al-Qaffari, Nasser, Vol: 2 P: 907. [12] . Tadhkirat Al-Khawas Min Al-Ummah bi Dhikr Khasais Al-A'immah: Sibṭ ibn al-Jawzī, Vol: 2 P: 506. [13] . Al-Fusul Al-Muhimah fi Ma'rifat Al-A'immah: Al-Maliki Al-Makki, Ali bin Muhammad bin Ahmad, Vol: 2 P: 1091. [14] . Al-Bayan fi Akhbar Sahib Al-Zaman: Al-Ganji Al-Shafi'i, Muhammad bin Yusuf, Vol: 1 P: 521. [15] . Al-Yawaqit wal-Jawahir fi Bayan 'Aqaid Al-Akabir: Abdul Wahhab bin Ahmad bin Ali Al-Hanafi Al-Sharani, Vol. 2, p. 127. [16] . Matalib Al-Su'ul fi Manaqib Al Al-Rasul: Al-Nasaibi Al-Shafi'i, Muhammad bin Talha, Vol: 1, p: 312. [17] . Yanaibul Mawaddah Lil Dhawi Al-Qurba: Al-Qunduzi Al-Hanafi, Sulaiman bin Ibrahim, Vol. 3, p. 323. [18] . Shawahid Al-Nubuwwah: Nur Al-Din 'Abd al-Rahman Jami Hanafi, p. 404. [19] . Al-Muhakamah fi Tarikh Al Al Muhammad (SAW): Qadi Bahlul Bahjat Afandi, p. 246. [20] . Fara'id Al-Samtayn fi Fada'il Al Murtadha wa Al-Batul wa Al-Sibtayn wa Al-A'imah min Dhurriyyatihim (AS): Ibrahim bin Sa'ad Al-Din Shafi'i, Vol. 2, p. 134, (Chapter 31 on the infallibility of the Imams from the progeny of Muhammad). [21] . Yanabil Al-Mawaddah Lil Dhu Al-Qurbah: Sulaiman bin Ibrahim al-Qunduzi, Vol. 3, p. 349-352, (Chapter 87 on mentioning some poems of the People of God praising the Twelve Imams (AS)). [22] . Akhbar Al-Dawal wa Athar Al-Awwal fi Al-Tarikh: Ahmad bin Yusuf Abu Al-Abbas Qormani, Vol. 1, p. 353. [23] . Wafayat al-A'yan wa Anba' ibn al-Zaman: Ibn Khallikan, Abu Al-Abbas Shams al-Din Ahmad bin Muhammad bin Abi Bakr, Vol. 4, p. 176. [24] . Tarikh Al-Islam wa Wafayat Al-Mashaheer wa Al-A'lam: Dhahabi, Shams al-Din Muhammad bin Ahmad bin Uthman, Vol. 19, p. 79. [25] . Al-Sawa'iq al-Muhriqah: Ibn Hajar Al-Haytami, Abu Al-Abbas Ahmad bin Muhammad bin Muhammad bin Ali, Vol. 2, p. 601. [26] . Al-Kamil fi Al-Tarikh: Ibn Al-Athir, 'Izz al-Din, Vol: 6 P: 320.

Is Wilayah at-takwiniyyah "shirk"(polytheism)? In Islam, there is nothing more important and fundamental than " Tawhid" (monotheism). As there is no belief more dangerous, corrupt and false than "Shirk"(polytheism): " To consider things equal to God is like one falling from the sky who is snatched away by the birds or carried away by a strong wind to a far distant place."[1] In the matter of Wilayat at-takwiniyyah and Wilayah at-tashri’iyyah, the authorities and virtues of the Prophets and Saints, full attention should be paid to these two issues(Tawhid and Shirk). "Tawhid" should be preserved 100% and the creature is not recognized as the creator, and excessive belief in the status of prophets and saints and the expression of their guardianship in a way that causes "shirk" should be avoided. On the other hand, defect should also be avoided and one should not deny the virtues and positions held by prophets and imams under the pretext of avoiding polytheism. At-tafwiz (devolution), which is invalid and contrary to monotheism, has two meanings: First, the servants should be independent and active in their works, and there is no divine judgment and destiny, the actions of the servants should be outside the scope of the divine will and order in the world of creation. Second, the matter of creation, sustenance, rebirth, healing of the sick, planning of the universe have been left to prophet, imam or to others who are independent agents in these matters, and God has withdrawn from the planning of affairs and actions. and entrusted the world to someone else. It is clear that at-tafwiz (devolution) in these two meanings is against rational and Shariah proofs.[2] But the servant's ability, in a related and non-independent manner and by God's permission, to do such as rebirth, healing of the sick, planning of the universe, not as managing affairs and creating creatures independently, of course it is not "shirk". [3] Based on this, although God is the true owner of the wilayah, He gives it to whomever He wants, that person's wilayah is also a part of the divine wilayah, as He gave this wilayah to Jesus, and Jesus resurrected a dead person who according to nature should not be alive again, or gave life to a statue with God's permission[4]. And the difference with the Wilayat of Allah is that Allah’s authority is universal, absolute, permanent, and original while for the infallibles it’s restricted, partial and borrowed since they have received it from Allah (swt). So this guardianship of prophets and infallible imams does not enter into the circle of disbelief and polytheism. [1]. Al-Hajj: 31, ""وَمَن یُشْرِکْ بِاللّه ِ فَکَأَنَّما خَرَّ مِنَ السَّمآءِ فَتَخْطَفُهُ الطَّیْرُ أَوْ تَهْوِی بِهِ الرِّیحُ فِی مَکانٍ سَحِیق [2] . Uyun Akhbar al-Reza/Vol.1/p.124, «مَنْ زَعَمَ أَنَّ اللّه َ عَزَّوَجَلَّ یَفْعَلُ أَفْعالَنا، ثُمَّ یُعَذِّبُنا عَلَیْها، فَقَدْ قالَ بِالْجَبْرِ. وَمَنْ زَعَمَ أَنَّ اللّه َ فَوَّضَ أَمْرَ الْخَلْقِ وَالرِّزْقِ إِلی حُجَجِهِ علیهم السلام ، فَقَدْ قالَ بِالتَّفْوِیضِ. وَالْقآئِلُ بِالْجَبْرِ کافِرٌ، وَالْقآئِلُ بِالتَّفْوِیضِ مُشْرِکٌ" [3] . Wilayah at-takwiniyyah and Wilayah at-tashri’iyyah /Lotfollah Safi Golpayegani/p22-26. [4] .Al-Imran: 49, " "أَنِّي أَخْلُقُ لَكُمْ مِنَ الطِّينِ كَهَيْئَةِ الطَّيْرِ فَأَنْفُخُ فِيهِ فَيَكُونُ طَيْرًا بِإِذْنِ اللَّهِ...

What is the meaning of "knowing the Imam" in the hadith "من مات ولم یعرف امام زمانه مات میتة جاهلیة "(Whoever dies and does not know his Imam of his time has died a death of ignorance)? Knowledge in the word means "to know something with deliberation and thought by its effect," and is the opposite of denial.[1] Based on this, "knowing the Imam" means "to be aware of him." In a hadith, it is narrated that the narrator presented himself to Imam Hasan al-Askari and said, "O Master, who is the Imam after you? For we have news from your fathers that states that whoever does not know his Imam of his time will die a death of ignorance." After confirming the hadith, the Imam replied, "The Imam after me is my son Muhammad."[2] Many scholars, such as Mulla Sadra, have emphasized the importance of this issue.[3] Now the question is, what is the necessary amount of this knowledge? Shaykh al-Saduq stated in the discussion of knowing the Imams as follows: • Knowledge that the Imams are twelve in number, that the Prophet Muhammad (S) mentioned their names and described their qualities, and belief that obedience to them is obligatory, that God reveals His religion through them, that love of them is faith and enmity to them is disbelief, and that the last of them is the Mahdi, through whom God fills the earth with justice and equity, and Jesus comes to his aid, and so on.[4] According to Shaykh al-Saduq, understanding the identity of the Imam involves having knowledge and belief in their rank and position, as well as accepting their leadership. It does not necessarily mean physically seeing or recognizing the Imam's face. This is because there were many people who knew the Imams yet denied their virtues, rank, and position. On the other hand, there were some Shiites who were not fortunate enough to meet the Imams in person, but the position and status of the Imams were well established among them. Therefore, recognizing the Imam entails having knowledge of his position, rank, and Imamate, rather than merely identifying his physical appearance and recognizing his face. This point is not hidden from anyone, as when the Dar al-Ifta Al-Azhar Board was asked about the hadith "Whoever dies and does not know his Imam of his time", they replied: It means the knowledge of allegiance and entering into obedience, and the purpose of the hadith is not to know the name of the Imam, even though it is very rare for someone not to know the name of the Imam.[5] Kharaza Qumi narrates a hadith from Imam al-Sadiq about knowing the Imam, in which the Imam said, "The best of obligations and the most obligatory of them on man is knowledge. First of knowledge is knowing God, after that is knowing the Prophet, and after that is knowing the Imam, which is knowledge of his name, description, and blessing, and that we have knowledge and recognition of him in every situation, in ease and difficulty. and we believe that he has all the rank of prophecy except that he is not given revelation, and that we consider obedience to him to be obedience to God and the Prophet, and that we are submissive to him in all matters, and that we believe that the Imam after the Prophet Muhammad is Ali ibn Abi Talib, after him is Hasan ibn Ali, after him is Husayn ibn Ali, after him is Ali ibn Husayn, after him is Muhammad ibn Ali, after him is Ja'far ibn Muhammad, after him is Musa ibn Ja'far, after him is Ali ibn Musa, after him is Muhammad ibn Ali, after him is Ali ibn Muhammad, after him is Hasan al-Askari, and after him is the Proof of the Qaim. The totality of these matters is called knowing the Imam, and whoever believes in these matters has knowledge of his Imam in every situation, even if he has not seen him with his eyes."[6] Abu al-Hasan al-Mawardi explains that the majority of theologians believe in the necessity of having general knowledge about the Imam, rather than detailed knowledge. He also presents evidence to support his opinion.[7] Based on what has been said, the objections that are raised about knowing the Imam in the era of occultation are also answered, because general knowledge is sufficient in knowing the Imam, and what the Shia is bound to, is the knowledge of the rank, virtues, and position of the Imam and general knowledge of him. [1] . Al-Mufradat fi Ghareeb Al-Quran: Al-Raghib Al-Isfahani; Vol: 1; P: 560. [2] . Kamal Al-Din wa Tamam Al-Ni’mah: Al-Sheikh Al-Saduq; Vol: 2; P: 409. [3] . Sharh Usul Al-Kafi (Sadra): Al-Mulla Sadra; Vol: 2; Pp: 501-500. [4] . Al-Hidayah fi Al-Usul wa Al-Furoo: Al-Sheikh Al-Saduq; Vol: 2; P: 30. [5] . Fatawa Dar Al-Ifta Al-Masriyyah: Various Authors; Vol: 10; P: 282. [6] . Kifayat Al-Athar fi Al-Nass 'ala Al-A’immah Al-Ithnay 'Ashar: Ali ibn Muhammad Al-Khazaz; Vol: 1; P: 262. [7] . Al-Ahkam Al-Sultaniyyah: Al-Mawardi; Vol: 1; P: 39.

Does the Holy Prophet (s) have the position of Imamate? Paying attention to two points will clarify the answer to this question: 1. The Prophet has a higher status than all the prophets and angels. The prophet himself states: “Allah Almighty has favored His prophets over the angels who are close to Him, and He has favored me over all prophets.”[1] In another narration, the Commander of the Faithful (a) says: "...God has not given any prophets any status or virtue except that he collected it for Muhammad (s), and added to the number of those virtues for Muhammad"[2]. And in another narration, Imam Sadiq (a) says: "Indeed, God Almighty did not grant anything to the prophets, except that He granted it to Muhammad (s)". [3] Therefore, all the positions and virtues of prophets have been granted to the holy Prophet, and he has a position higher than all the prophets and angels, so when in the Qur'an, the position of Imamate has given to prophet Abraham (When his Lord tested Abraham's faith, by His words and he fulfilled them, He said, "I am appointing you Imam of mankind.)[4] If this great position is confirmed for Abraham, it will be for the Prophet as a priority. 2. It is specified in some hadiths the Imamate of the Prophet of Islam, such as the narration of Imam Sadiq (a): "The Holy Prophet (s) was both an imam and a prophet, but Ali (a) was an imam, not a prophet".[5] Or imam Ali (a) himself states about the Imamate of the Holy Prophet (s): " O people! Indeed, the Messenger of God is the Imam of all, during his life and after his death".[6] Or in Nahj al-Balagha, imam Ali (a) states: "The prophet is the imam of the pious"[7]. According to these two points, it becomes clear that the position of Imamate, which is a great position, has been constant for the Prophet (s) as well as the position of prophethood and risalat. [1] . Ayoun Akhbar al-Reza Vol. 1 p. 262- Kamal al-Din and Tamma Al-Naimah Vol. 1 p. 254. « إن الله تعالى فضل أنبياءه المرسلين على الملائكة المقربين وفضلني على جميع النبيين والمرسلين» [2] . Al-Ihtjaj / Tabarsi / Volume 1 / Page 211. «...مَا أَعْطَى اللَّهُ نَبِيّاً دَرَجَةً وَ لَا مُرْسَلًا فَضِيلَةً إِلَّا وَ قَدْ جَمَعَهَا لِمُحَمَّدٍ ص وَ زَادَ مُحَمَّداً عَلَى الْأَنْبِيَاءِ أَضْعَافاً مُضَاعَفَة...» [3] . Usul Kafi/Kulaini/vol. 1/p. 225." "اِنَّ اللّٰهَ عَزَّ وَ جَلَّ لَمْ يُعْطِ الْأَنْبِيٰاءَ شَيْئاً الاّٰ وَ قَدْ أَعْطٰاهُ مُحَمَّدا [4] . Al-Baqarah: 124." "وَ إِذِ ابْتَلى‏ إِبْراهيمَ رَبُّهُ بِكَلِماتٍ فَأَتَمَّهُنَّ قالَ إِنِّي جاعِلُكَ لِلنَّاسِ إِماماً [5] . Al-Ilal Al-Shara’i, Sheikh Saduq, vol. 1, p. 175." فَالنَّبِيُّ ص إِمَامٌ وَ نَبِيٌّ وَ عَلِيٌّ (ع) إِمَامٌ لَيْسَ بِنَبِيٍّ وَ لَا "رَسُول‏ [6] . Usul Kafi/Kulaini/vol. 1/p. 225. "أَيُّهَا النّٰاسُ انَّ رَسُولَ اللّٰهِ(ص) امٰامٌ حَيّاً وَ مَيِّتاً" [7] . Nahj al-Balagha, Fayd al-Islam, Sermon 93, p. 279. " "فَهُوَ امٰامُ مَنِ اتَّقىٰ

Is the position of imamate higher than the position of prophethood and risalat? First, we explain the concept of the three words of prophethood, risalate and imamate to clarify the superiority of imamate over risalat and prophecy. 1- The prophethood: prophet or nabi ((نبی is an Arabic word that means a messenger, so a prophet is a bearer of great news or a person who informs about it[1], and in the term, a prophet is someone who gives news from God without an intermediary[2] (according to this, prophecy means news Giving without an intermediary from God.) The Qur'an says: "فَبَعَثَ اللهُ النَّبیّینَ مُبَشّرینَ و مُنْذرین"[3], God raised the prophets as bearers of good news and warnings. As a result, it can be said: the position of prophethood means receiving revelation from God, and a "prophet" is someone to whom revelation is revealed and what he receives through revelation, he gives it to people if they ask him.[4] 2- The risalat (prophetic mission): Rasul (رسول) is an Arabic word means a messenger, and sometimes a word and a message that is sent is called a messenger (rasul), just as a person who carries a message is also called a messenger (rasul).[5] And the messenger in the term refers to prophets who, in addition to receiving revelations and giving news from God, have the responsibility of communicating a divine mission from God and to convey that mission to the people; The Qur'an says: " وَأَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ فَإِنْ تَوَلَّيْتُمْ فَإِنَّمَا عَلَى رَسُولِنَا الْبَلَاغُ الْمُبِينُ "[6] “ Obey Allah and obey the Messenger. But, if you turn away, Our Messenger's duty is only to deliver the Clear Message.” Therefore, messengers are also prophets because they are recipients of divine revelation and bearers of news. As a result, the position of the risalat means the transmission of revelation, propagation and promotion of divine orders and training the people through education and awareness, so the messenger is the one who is obliged to invite people to God and convey his command with effort. [7] 3- The Imamate: Imam is an Arabic word that means leader and master. [8]In al- Majmae al-Bahrayn also, imam means the leader and the one who is followed by people.[9] Although, among the Shiites, Imam is the successor of the Holy Prophet.[10] According to the Qur'an, the position of Imamate is different from prophethood and risalat, and it is accompanied by wider powers and possessions in the direction of managing and leading the society and leading the people. As a result, the position of Imamate means the leadership of the people. In fact, an imam is a person who, by forming a divine government and obtaining the necessary powers, tries to implement God's decrees practically, and even if he cannot formally form a government, he tries to implement the decrees as much as he can. In other words, the duty of the imam is to carry out divine orders, while the duty of the messenger is to convey these orders. Some prophets, such as Abraham and the Prophet Muhammad (s), had all three positions, receiving revelations and preaching divine commands, and they tried to form the government and execute the decrees, and they trained the people. Therefore, it can be said; Imamate is the position of all-round leadership, physical, spiritual, outward and inward and imam is the head of government, community leader, religious leader, moral teacher and inner leader. [11] According to the stated content, the superiority of the position of Imamate compared to the position of Risalat and Prophethood was clarified. In any case, the best reason for the superiority of the position of Imamate is the Word of God in the Qur'an, where it says: " وَ إِذِ ابْتَلى‏ إِبْراهيمَ رَبُّهُ بِكَلِماتٍ فَأَتَمَّهُنَّ قالَ إِنِّي جاعِلُكَ لِلنَّاسِ إِماماً قالَ وَ مِنْ ذُرِّيَّتي‏ قالَ لا يَنالُ عَهْدِي الظَّالِمينَ،"[12] When his Lord tested Abraham's faith, by His words and he fulfilled them, He said, "I am appointing you Imam of mankind." Abraham asked, "Will this imamate also continue through my descendants?" The Lord replied, " My covenant includeth not wrong-doers." (And only those of your children who are pure and innocent are worthy of this position) The verse proves the position of Imamate for Abraham - peace be upon him - after heavy trials and tests, and Abraham's success in all of them. According to Imam Sadiq(a)'s narration, prophet Abraham reached the position of Imamate after these positions: (1) the position of servitude; (2) the position of prophethood; (3)- the position of Risalat; (4) the position of friendship; (5) and at last the position of Imamate.[13]After reaching this position, he asked God whether this position is just for him or his descendants will also have this position. God says: This position is reserved for the pure and innocent men. Therefore, those who have committed wrongdoing and sin even once in their entire life, do not deserve this divine position; And what sin is higher than polytheism? Therefore, prophet Abraham had all these attributes and then he became an imam. This article clearly conveys the superiority of the position of Imamate over the prophethood and the risalat. [1] . Ibn Manzur, Lisan al-Arab, vol. 1, p. 162. [2] . Allama Hilli, Albab Alhadi Eashra, p. 8. « النّبيّ (ص) هو الإنسان المخبر عن اللّه تعالى بغير واسطة أحد من البشر» [3] . Al-Baqarah: 213. [4] . Tafsir Namuna, Makarem Shirazi, Nasser, vol: 1 p: 440. [5] . Ragheb Isfahani, Hussein bin Muhammad, Mofardat Ragheb, Dar Al-Qalam, vol. 1, p. 353. [6] . Al-Taghabun: 12. [7] . Tafsir Namuna, Makarem Shirazi, Nasser, vol: 1 p: 440. [8] . Ibn Manzur, Lisan al-Arab, vol: 12, p: 24. [9] . Fakhruddin Torihi; al- Majmae al-Bahrayn, vol: 6, p: 10. [10] . For more explanation about the meaning of Imam, refer to the question "What does the definition of Imam Literally and technically?". [11] . Tafsir Namuna, Makarem Shirazi, Nasser, vol: 1 p: 440. [12] . Al-Baqarah: 124. [13] . Usul Kafi/Kulaini/vol. 1/p. 175." قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‏ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى اتَّخَذَ إِبْرَاهِيمَ عَبْداً قَبْلَ أَنْ يَتَّخِذَهُ نَبِيّاً وَ إِنَّ اللَّهَ اتَّخَذَهُ نَبِيّاً قَبْلَ أَنْ يَتَّخِذَهُ رَسُولًا وَ إِنَّ اللَّهَ اتَّخَذَهُ رَسُولًا قَبْلَ أَنْ يَتَّخِذَهُ خَلِيلًا وَ إِنَّ اللَّهَ اتَّخَذَهُ خَلِيلًا قَبْلَ أَنْ يَجْعَلَهُ إِمَاماً فَلَمَّا جَمَعَ لَهُ الْأَشْيَاءَ قَالَ‏ إِنِّي جاعِلُكَ لِلنَّاسِ إِماماً قَالَ فَمِنْ عِظَمِهَا فِي عَيْنِ إِبْرَاهِيمَ قَالَ‏ وَ مِنْ ذُرِّيَّتِي قالَ لا يَنالُ عَهْدِي الظَّالِمِينَ‏ قَالَ لَا يَكُونُ السَّفِيهُ إِمَامَ التَّقِيِّ"