Taqavi

When did exaggeration (ghulu) begin in Islam? Exaggeration, or ghulu, refers to extremism and excessive beliefs in religion, a phenomenon that has persisted throughout human history.[1] Evidence of exaggeration in relation to natural beings, humans, prophets, and angels can be found in religions preceding Islam, as indicated by Quranic reports. [2] In Islamic history, exaggeration is a significant and complex issue that has emerged from the very beginning of Islam, impacting Islamic societies in various ways over time. One of the earliest instances of extreme beliefs occurred during the Prophet Muhammad's lifetime, [3] following the death of his son Ibrahim. Historians report that during Ibrahim’s death, a solar eclipse took place, and some individuals attributed this event to the death of the Prophet’s son. The Prophet confronted and rejected this belief. [4] Even after the death of the Prophet, some Sunni writers have gone so far as to exaggerate the status of the caliphs, considering them superior to the Prophet Muhammad (SAW) and claiming that the Prophet (SAW) was merely continuing the path of the caliphs. [5] Exaggeration is clearly addressed in the teachings of the Prophet (SAW) and the Imams (AS), [6] who strongly criticized it in many narrations. For example, Abū Rāfiʿ al-Qurazī and Sayyid Najrānī approached the Prophet (SAW) and said: “O Muhammad! Do you want us to worship you and call you God?” The Prophet responded, “I seek refuge with God! We do not worship anyone but the one God, and we do not command worship of anyone else. I was not sent for such a purpose, nor was I commanded to do so.” [7] The Imams (AS), following the example of the Prophet (SAW), treated exaggerators severely, showing no leniency with them. Here are a few examples from reliable narrations: · A group visited Imam Ali (AS) and said, “You are our Lord, you created us, and you provided for us.” After advising and warning them, Imam Ali (AS) told them to repent and stop such statements. When they refused, he severely punished them. [8] · When Mufaddal asked Imam Ja'far al-Sadiq (AS) about the Muqassira and the Murtafīʿa (exaggerators), Imam Ja'far (AS) replied, "The Muqassira are those whom God guided to the virtue of our knowledge and revealed our secrets to them, but they doubted us, denied our grace, and claimed it was not God who gave them knowledge and power. The Murtafīʿa, on the other hand, are those who, out of love and loyalty to us, have attributed to the Imams ranks that hold no truth. They are not from us, and we are not from them, nor are their leaders from us. These individuals will face punishment similar to that of the rebellious nations." [9] · Abū Hāshim al-Ja'farī said, "I asked Imam al-Ridā (AS) about the exaggerators and the Mufawwiḍah. He said: 'Exaggerators are disbelievers, and the Mufawwiḍah are polytheists. Associating with them, trusting them, drinking with them, interacting with them, marrying them, sheltering them, trusting them, supporting and assisting them, even by the slightest amount, leads to apostasy from the authority of God, His Messenger, and the authority of us, the Ahlul Bayt.'"[10] · In another narration from Imam al-Ridā (AS), when people asked him about a rumor saying that he claimed people were slaves to the Ahlul Bayt, he responded, “O God, You are the Creator of the heavens and the earth and know the unseen and the seen! You are a witness that I have never said such a thing, and none of my ancestors have ever said it either. These accusations are also part of the oppression these people have inflicted on us." [11] There are many other narrations on this topic. For further study, you can refer to the books written on this subject. [12] Based on the points discussed, it is clear that exaggeration (ghulu) has existed in Islam from its early days and has gradually caused many divisions and challenges within the Muslim community. Exaggeration has been strongly condemned in both the Quran and the narrations of the Ahlul Bayt (AS). This highlights the importance of moderation in religion and avoiding excessiveness to preserve the integrity of Islamic beliefs. [1] . Ghulu (An Introduction to the Thoughts and Beliefs of the Ghalians in Religion): Salehi Najafabadi, p. 19. / Ghulu from the Shiite Perspective: Ali Ansari Boyer Ahmadi, p. 20. [2] . Ghulu (An Exploration of Currents and Outcomes): Safari Furoshani, p. 31-33. [3] . Ghulu (An Introduction to the Thoughts and Beliefs of the Ghalians in Religion): Salehi Najafabadi, p. 64. [4] . Ansab al-Ashraf: Balazari, 1417 AH, vol. 1, p. 452; / Bihar al-Anwar: Majlesi, 1403 AH, vol. 79, p. 91. [5] . Al-Ghadir: Allama Al-Amini Vol: 8 Page: 49. / Ghulu from the Shiite Perspective: Ali Ansari Boyer Ahmadi, p. 24. [6] . Al-Kafi: Al-Sheikh Al-Kulayni, vol. 4, p. 153. [7] . Bihar Al-Anwar: vol. 25, p. 262. [8] . Ibid.: Al-Allama Al-Majlesi, vol. 25, p. 299. [9] . Al-Hidayah Al-Kubra: Husayn bin Hamdan Al-Khasibi, p. 431. [10] . Bihar Al-Anwar: Al-Allama Al-Majlesi, vol. 25, p. 273. [11] . Ayoun Akhbar Al-Rida: Al-Sheikh Al-Saduq, vol. 1, p. 197. [12] . Ghulu (An Introduction to the Thoughts and Beliefs of the Ghalians in Religion😞 Salehi Najafabadi. / Ghulu from the Shiite Perspective: Ali Ansari Boyer Ahmadi.

Does the narration 'Fatimah is a part of me' refer to the claim that Ali (AS) proposed marriage to the daughter of Abu Jahl? The narration 'Fatimah is a part of me' signifies that Fatimah Zahra (SA) is an inseparable part of the Prophet Muhammad (SAW) and is one of the most well-known hadiths about her status. This hadith is widely accepted and transmitted by all Islamic schools of thought.[1] Shia scholars, such as prominent figures like Shaykh Mufid, [2] Shaykh Tusi, [3] and Shaykh Saduq, [4] have transmitted this narration in their works, highlighting its significance and authenticity within the Shia tradition. This hadith has been narrated in various forms in both Sunni sources. However, in some Sunni sources like Sahih al-Bukhari, it is stated that Ali (AS), while married to Fatimah Zahra (SA), also proposed marriage to the daughter of Abu Jahl. When the Prophet (SAW) became aware of this, he declared from the pulpit: 'Fatimah is a part of me, and I dislike anyone harming her. By Allah, the daughter of the enemy of God shall not dwell in the same house as the daughter of the Prophet of God.'[5] Due to its contradiction with the noble character of Ali (AS) and his deep love for Fatimah (SA), this particular Sunni version has been criticized and examined by Shia scholars. Reasons for Rejecting this Narration: 1. Contradiction with Imam Ali’s Character: This narration contradicts the elevated character of Imam Ali (AS) and his loyalty to Lady Fatimah (SA). Imam Ali himself explicitly stated that he never caused any distress to Fatimah al-Zahra. “By Allah, I never made Fatimah angry or displeased until she left this world. Whenever I felt sorrowful, I would look at Fatimah’s face to alleviate my grief.” [6] 2. Weak chain of narration: The chain of transmission (isnad) for this narration has multiple weaknesses, and many scholars consider it unreliable. [7] When analyzing the narrative, we find elements that highlight the weaknesses and fragility of the story, such as: ᴏ Historical inconsistency: The only narrator who mentioned the marriage proposal incident is “Al-Miswar ibn Makhrama.” However, his timeline does not align with the event. Ibn Hajar Al-Asqalani states that Al-Miswar was born two years after the Hijra, and he arrived in Medina in the eighth year after the conquest of Mecca. Thus, he could not have witnessed the event he narrated. [8] ᴏ Biased Narrator: Another point is Al-Miswar's enmity towards the Ahl al-Bayt (AS). The Khawarij had a good relationship with him and considered him one of their own. [9] He was a supporter of Mu'awiyah to the extent that whenever he heard Mu'awiyah's name, he would send blessings upon him. [10] This behavior indicates that his purpose in narrating this hadith was to tarnish the character of Imam Ali (AS). ᴏ The historical impossibility of the event: Juwayriya, the daughter of Abu Jahl, had not converted to Islam before the conquest of Mecca, and after embracing Islam, she married ʿAttāb ibn Asīd ibn Abī al-ʿĪṣ ibn Umayya. [11] 3. Attempt to tarnish the Ahl al-Bayt (AS): This narration was likely fabricated to defame the character of Imam Ali (AS); As Imam Sadiq (AS) indicated the story of Imam Ali (AS) proposing to Abu Jahl's daughter was fabricated by his opponents. "'Alqama, you cannot please everyone and silence every tongue. How can you remain safe from something that even prophets and saints were not safe from? Didn't they say about the Messenger of Allah (SAW) that he was a seeker of worldly gains and power? Didn't they attribute to Ali (AS) the desire to marry the daughter of Abu Jahl while he was already married to Fatimah (SA)?" [12] 4. The existence of this narration without mentioning the act of proposing marriage: This narration exists in Sunni sources without mentioning the event of Imam Ali (AS) proposing to the daughter of Abu Jahl, [13] which is similar to how Shia sources narrate this story. This itself is evidence that the event of the proposal is a fabricated story created to defame Imam Ali (AS) and diminish the significance of Fatimah's (SA) distress over Abu Bakr and Umar. [14] Conclusion: The narration "Fatimah is a part of me" is unrelated to the story of Ali's proposal to the daughter of Abu Jahl. Many scholars reject the account of this proposal due to its weak chain of transmission and its contradiction with Ali’s character. This event appears to have been fabricated to damage Imam Ali's (AS) reputation and to undermine the seriousness of Fatimah's (SA) grievances against Abu Bakr and Umar. [1] . Majmu’at al-Rasa’il: Al-Safi, Sheikh Lutfullah, Vol: 2 P: 312. [2] . Al-Amali: Sheikh Al-Mufid, Vol: 1, P: 259. «قَالَ سَمِعْتُ سَعْدَ بْنَ مَالِكٍ يَعْنِي ابْنَ أَبِي وَقَّاصٍ يَقُولُ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ‌ فَاطِمَةُ بَضْعَةٌ مِنِّي مَنْ سَرَّهَا فَقَدْ سَرَّنِي وَ مَنْ سَاءَهَا فَقَدْ سَاءَنِي فَاطِمَةُ أَعَزُّ الْبَرِيَّةِ عَلَيَّ.» [3] . Al-Amali - Dar Al-Thaqafah Edition: Sheikh Al-Tusi, Vol: 1, P: 24. [4] . Ilal Al-Shara'i': Sheikh Al-Saduq, Vol: 1, P: 185 and 186. [5] . Sahih Al-Bukhari: Al-Bukhari, Vol: 5, P: 22. [6] . Kashf Al-Ghummah fi Ma'rifat Al-A'immah: Al-Muhaddith Al-Irbili, Vol: 1, P: 352. «فَوَ اللَّهِ مَا اَغْضَبْتُهَا وَ لَا اَکْرَهْتُهَا عَلَی اَمْرٍ حَتَّی قَبَضَهَا اللَّهُ عَزَّ وَ جَلَّ وَ لَا اَغْضَبَتْنِی وَ لَا عَصَتْ لِی اَمْراً وَ لَقَدْ کُنْتُ اَنْظُرُ اِلَیْهَا فَتَنْکَشِفُ عَنِّی الْهُمُومُ وَ الْاَحْزَان.» [7] . For more information, please refer to the article: The Legend of the Proposal of the Daughter of Abu Jahl by the Commander of the Faithful (AS). [8] . Al-Isabah fi Tamyiz Al-Sahaba: Al-Asqalani, Ibn Hajar, Vol: 6, P: 94. [9] . Si’ar A’lam al-Nubala: Al-Dhahabi, Shams al-Din, Vol: 4, P: 414. «قَالَ الزُّبَيْرُ بنُ بَكَّارٍ: كانت تَغْشَاهُ، وَيَنْتَحِلُوْنَهُ» [10] . History of Islam - Tadmuri edition: Al-Dhahabi, Shams al-Din, Vol: 5, P: 246 «قَالَ عُرْوَةُ: فَلَمْ أَسْمَعِ الْمِسْوَرَ ذَكَرَ مُعَاوِيَةَ إِلا صَلَّى عَلَيْهِ». [11] . Al-Tabaqat al-Kubra: Ibn Saad, Vol: 8, P: 262. [12] . Amali: Sheikh al-Saduq, P: 165. «فَقَالَ علیه السلام: یَا عَلْقَمَةُ اِنَّ رِضَا النَّاسِ لَا یُمْلَکُ وَاَلْسِنَتَهُمْ لَا تُضْبَطُ وَکَیْفَ تَسْلَمُونَ مِمَّا لَمْ یَسْلَمْ مِنْهُ اَنْبِیَاءُ اللَّهِ وَرُسُلُهُ وَحُجَجُ اللَّهِ (علیهم‌السّلام).... اَ لَمْ یَنْسُبُوا سَیِّدَ الْاَوْصِیَاءِ (علیهم‌السّلام) اِلَی اَنَّهُ کَانَ یَطْلُبُ الدُّنْیَا وَالْمُلْکَ ...... اَ لَمْ یَنْسُبُوهُ اِلَی اَنَّهُ (علیه‌السّلام) اَرَادَ اَنْ یَتَزَوَّجَ ابْنَةَ اَبِی جَهْلٍ عَلَی فَاطِمَةَ (علیهاالسّلام) وَاَنَّ رَسُولَ اللَّهِ (صلی‌الله‌علیه‌و‌آله‌وسلّم) شَکَاهُ عَلَی الْمِنْبَرِ اِلَی الْمُسْلِمِینَ فَقَالَ اِنَّ عَلِیّاً یُرِیدُ اَنْ یَتَزَوَّجَ ابْنَةَ عَدُوِّ اللَّهِ عَلَی ابْنَةِ نَبِیِّ اللَّهِ اَلَا اِنَّ فَاطِمَةَ بَضْعَةٌ مِنِّی فَمَنْ آذَاهَا فَقَدْ آذَانِی وَمَنْ سَرَّهَا فَقَدْ سَرَّنِی وَمَنْ غَاظَهَا فَقَدْ غَاظَنِی.» [13] . Musannaf Ibn Abi Shaybah: Ibn Abi Shaybah, Abu Bakr, Vol: 6, P: 38. [14] . Al-Imamah wal-Siyasah: Al-Dinawari, Ibn Qutaybah, Vol: 1, P: 31 / Sahih al-Bukhari: Al-Bukhari, Vol: 4, P: 79.

Did houses in Medina have doors during Rasulullah's time? In response to this question, it should be noted that houses typically had doors in the centuries and eras preceding the Prophet (SAW). This fact is evident not only in historical texts but also clearly mentioned in the Quran. For example, in the story of Prophet Joseph (Yusuf) and Zuleikha, the Quran indicates that Zuleikha closed the doors to conceal her intentions. [1] This demonstrates the existence of doors during that time. Quranic Evidence: During the time of the Prophet Muhammad (SAW), houses in Medina did have fences and doors. The Quran mentions that if you have access to the keys of a house, you are allowed to take food from it. [2] Numerous narrations: Narrations that prove the existence of doors for people's houses during the time of the Prophet (SAW): For example, Sijistani narrated that the Prophet (SAW) instructed Umar to "Go and bring food for these people." The narrator recounts that Umar took them to a room, retrieved a key from his belt, and opened the door. [3] Additionally, in his book "Sahih Muslim," Muslim reported that the Prophet (SAW) commanded us to close the doors of our houses at night. [4] Narrations that prove the existence of a door for the house of the Prophet (SAW): Ibn Kathir al-Dimashqi writes: The rooms of the Prophet’s house were woven from ar’ar branches and wood with hair, and he cites from the history of Bukhari: The door of the Prophet's house had no doorknobs, and people would knock with their fingers or nails. [5] Bukhari also mentions in "Al-Adab al-Mufrad" that Muhammad ibn Hilal observed the houses of the Prophet's wives. He noted that their coverings were woven from hair. When I asked him about Aisha's house, he said, "The door of her house opened toward Damascus." I inquired whether it had one leaf or two. He replied that it had only one leaf, and when I asked about its material, he said it was made from the wood of the ar'ar tree or the sāj tree. [6] Imam Kazem (AS) narrates that on the night the Prophet passed away, he called Ali, Fatimah, Hasan, and Husayn (AS) together, closed the door, and had a lengthy conversation with Fatimah. When it became quite late, Ali and his two sons came out of the house, waiting behind the door with the people. [7] In another narration, Imam Kazem (AS) reports that the Prophet Muhammad (SAW) gathered Ali, Fatimah, Hasan, and Husayn (AS), closed the door behind them, and said: “O my family, those nearest to Allah! May the Lord send peace upon you…”[8] Narrations that prove the existence of a door for the house of Ali and Fatimah (AS): In the story of the marriage of Fatimah Zahra and the Commander of the Faithful (AS), it is mentioned that the Messenger of Allah (SAW) called Ali (AS) and performed the same act that he had done with Fatimah. Then he recited the same supplication for Ali that he had recited for Fatimah (SA). Then he said to Ali and Fatimah (AS): Get up and go to your house, may Allah make you kind to each other! And bless your offspring! And grant you a good end! The Messenger of Allah (SAW) got up after these supplications and closed the door of the house. [9] Muhammad ibn Jarir Tabari, a Shia scholar, also writes: Salman says, ‘I went to Fatimah’s house, knocked on the door, and obtained permission to enter. She allowed me to come in. When I entered, I saw her sitting.’ [10] Furthermore, in narrations that describe the incident of the attack on the house of Ali and Fatimah (AS), it is mentioned: ‘Umar said, ‘Let us go to her.’ Abu Bakr, Umar, Uthman, Khalid ibn Walid, Mugheerah ibn Shu’bah, Abu Ubaidah ibn al-Jarrah, Salim (the freed slave of Abu Hudhayfah), Qunfudh, and I set out with them. When we reached the door, Fatimah saw them and closed the door in their faces. She had no doubt that they would not enter without her permission. However, Umar struck the door with his foot, breaking it. The door was made of palm.’ [11] Additionally, in another narration by Ibn Qutaybah, it is stated: 'Umar and a group with him arrived at Fatimah’s house. They knocked on the door, and when Fatimah heard their voices, she cried out: ‘O my father, O Messenger of Allah! After you, What injustices we have seen from Umar ibn al-Khattab and Abu Bakr ibn Abi Quhafah!’[12] In conclusion, based on historical evidence and reliable narrations, it can be inferred that not only were the houses in Medina equipped with doors, but the houses of the Prophet (SAW) and Imam Ali and Lady Fatimah (AS) also had doors. [1] . Al-Yusuf: 23. (وَغَلَّقَتِ الْأَبْوَابَ) [2] . An-Nur: 61. (أَوْ مَا مَلَكْتُمْ مَفَاتِحَهُ) [3] . Sunan Abi Dawood: Al-Sijistani, Abu Dawood, Vol. 4, p. 360. [4] . Sahih Muslim: Muslim, Vol. 3, p. 1593. [5] . Al-Bidaya wal-Nihaya: Ibn Kathir, Vol. 3, p. 268. [6] . Al-Adab al-Mufrad with Annotations: Al-Bukhari, Vol. 1, p. 416. Similar narrations are also mentioned: Samt al-Nujum al-Awali fi Anba’ al-Awail wal-Tawali: Al-Asami, Vol. 1, p. 367 / Tarikh Makkah al-Musharrafah wal-Masjid al-Haram wal-Madinah al-Sharifah wal-Qabr al-Sharif: Ibn al-Dhia, Vol. 1, p. 268. [7] . Bihar al-Anwar: Al-Allama al-Majlisi, Vol. 22, p. 490. [8] . Ibid: Vol. 24, p. 219. [9] . Musannaf Abd al-Razzaq al-San’ani: Al-San’ani, Abd al-Razzaq, Vol. 5, p. 486 / Al-Mu’jam al-Kabeer: Al-Tabarani, Vol. 24, p. 132 / Sharh al-Akhbar fi Fada’il al-A’imma al-Athar: Al-Qadi al-Nu’man al-Maghribi, Vol. 2, p. 359 / Bihar al-Anwar: Al-Allama al-Majlisi, Vol. 43, p. 122. [10] . Dalail al-Imamah: Al-Tabari al-Saghir, Muhammad ibn Jarir, Vol. 1, p. 107. [11] . Tafsir al-Ayyashi: Al-Ayyashi, Muhammad ibn Mas’ud, Vol. 2, p. 66 / Al-Ikhtisas: Al-Shaykh al-Mufid, Vol. 1, p. 186 / Bihar al-Anwar: Al-Allama al-Majlisi, Vol. 28, p. 227. [12] . Al-Imamah wal-Siyasah: Al-Dinawari, Ibn Qutaybah, Vol. 1, p. 30.

Is there any evidence in Shia sources regarding the attack on the house of Lady Fatimah (SA)? There is authentic evidence in Shia sources regarding the attack on the house of Lady Fatimah (SA) and her martyrdom, emphasizing the significant injustice she faced. For example, consider the following accounts: 1. Statement by Sulaym bin Qays (d. 76 AH) quoting Salman al-Farsi: "Fatimah (SA) said: 'O Umar, what is this between you and us?' He replied: ‘Open the door, or else we will set your house on fire!’ She responded, ‘O Omar, are you not afraid of Allah that you enter my house without permission?’ But Umar refused to turn back. Umar called for fire, ignited it at the door, then pushed it open and entered. Lady Fatimah confronted him, crying, ‘O father, O Messenger of Allah!’ Umar raised his sword, which was in its sheath, and struck Fatimah’s side. she cried out: 'O my father!' He then raised a whip and struck her arm. Lady Fatimah exclaimed, ‘O Messenger of Allah, what ill-treatment Abu Bakr and Omar, your companions, have shown us!’”.[1] 2. Statement by Muhammad bin Jarir bin Rustam Tabari (d. 310 AH): “The cause of Lady Fatimah’s death was the blows inflicted upon her. Qunfudh, Omar’s servant, struck her with the sheathed sword upon Omar’s command. As a result, her son Mohsen was miscarried, and she fell seriously ill. She did not allow any of her oppressors to visit her.” [2] He shared this story in another part of his book as well. [3] 3. Statement by Muhammad bin Mas’ud 'Ayyashi (d. 320 AH): "Umar said: 'Come with me to him.' So, Abu Bakr, Umar, Uthman, Khalid ibn al-Walid, al-Mughira ibn Shu'ba, Abu Ubaidah ibn al-Jarrah, Salim, (the freed slave of Abu Hudhayfa), and Qunfuz, and I (the narrator) went together. When we approached Lady Fatimah’s house, she saw them and closed the door, as she did not doubt that they would not enter without her permission. Umar struck the door with his foot and broke it, as it was made of palm fronds. They entered and brought out Ali (AS)..." [4] 4. Statement by Sheikh al-Kulayni (d. 329 AH): Kulayni narrates a narration in Al-Kafi from Imam Kazim (AS) referring to Lady Fatimah (SA) as a martyr: “Indeed, Fatimah (SA) is truthful and a martyr…”[5] 5. Statement by Husayn ibn Hamdan Khasibi (d. 346 AH): From Lady Fatimah’s own words, Khasibi recounts the following incident: “Then they sent Qunfuz and Khalid ibn al-Walid to our house to bring out my cousin to the Saqifah of Bani Sa'ida for their harmful allegiance. And he would not go out to them, being occupied with the will of the Messenger of Allah (SAW)... So they gathered wood at our door and brought fire to burn the house. I held onto the doorpost and said, 'I beseech you by Allah and by my father, the Messenger of Allah (SAW), to cease and desist.' Then Umar took the whip from Qunfuz, the freed slave of Abu Bakr, and struck my arm with it, so that the whip twisted around my hand until it was like a bracelet. And he kicked the door with his foot and it struck me, and I fell on my face while I was pregnant, and the fire was blazing..." [6] 6. Statement by Muhammad ibn Qulawayh (d. 368 AH): Gabriel addressed the Prophet, saying: ‘"And as for your daughter, she will be wronged and deprived, and her rights which you have appointed for her will be taken from her by force. She will be beaten while she is pregnant, and people will enter her private house without permission. Then she will be treated with contempt and humiliation, and she will find no one to protect her. As a result of the beating, she will miscarry and die from it." [7] 7. Statement by Sheikh Saduq (d. 381 AH): The Messenger of Allah spoke about the events after his passing, saying: When I saw her, I remembered what would happen to her after my demise. It was as if I could see humiliation entering her house, her sanctity being violated, her rights being usurped, her inheritance denied, her side being broken and her unborn child miscarried. She would cry out, ‘O Muhammad!’ But no one would answer her call for help. She would seek assistance, but no one would come to her aid...... She would be the first from my household to join me, appearing before me as a grieving, oppressed, sorrowful, and martyred. At that moment, I would say, ‘O Allah, curse those who wronged her, punish those who seized her rights, humiliate those who oppressed her, and eternally condemn those who struck her side until she lost her child.’ And the angels would respond, ‘Ameen.’ [8] 8. Statement by Sheikh Mufid (d. 413 AH): "Umar said: 'Get up and go to Ali.' So, Abu Bakr, Umar, Uthman, Khalid ibn al-Walid, al-Mughira ibn Shu'ba, Abu Ubaidah ibn al-Jarrah, Salim, (the freed slave of Abu Hudhayfa), and Qunfuz, and I (the narrator) went together. Lady Fatimah suspected that they would not enter the house without permission. So, she closed and locked the door. When they reached the door, Umar struck the door with his foot and broke it, as it was made of palm. They entered and forcibly dragged Ali out, and Lady Fatimah followed." [9] This incident is also mentioned elsewhere. [10] 9. Statement by Muqatil ibn Atiyya (d. 505 AH): "After Abu Bakr had forcefully taken the allegiance of the people through intimidation, the sword, threats, and coercion, he sent Umar, Qunfuz, Khalid ibn al-Walid, Abu Ubaidah al-Jarrah, and a group of hypocrites to the house of Ali and Fatimah. Umar gathered firewood at the door of Fatimah's house and set it on fire. When Fatimah came to the door to repel Umar and his companions, Umar squeezed Fatimah between the wall and the door with such force that she miscarried her child and the nail of the door pierced her chest. Fatimah cried out, 'O my father, O Messenger of Allah! Look what we have suffered after you from the son of Khattab and the son of Abu Quhafa!' Umar turned to those around him and said, 'Strike Fatimah!' So, they rained blows upon the beloved of the Messenger of Allah and his daughter until they bruised her body." [11] 10. Statement by Abu Mansur Tabarsi (d. 6th century AH): Tabarsi recounts the dialogue between Imam Hasan al-Mujtaba (AS) and Mughira (may Allah curse him), where the martyrdom of Lady Fatimah (SA) is explicitly mentioned: “You are the one who beat and injured Fatimah (SA) until she miscarried her child. Your actions were due to your opposition to the Messenger of Allah (SAW), your defiance of his command, and your violation of his sanctity.” [12] 11. Statement by Allama Hilli (d. 726 AH): And among these [events] is that he and Umar sought to burn the house of the Commander of the Faithful, in which were the Commander of the Faithful, Fatimah, their children, and a group of the Banu Hashim, who had not pledged allegiance to Abu Bakr and had opposed it. Tabari mentioned in his history, saying: 'Umar ibn al-Khattab came to the house of Ali and said, "By Allah, I will surely burn you all or you will come out to pledge allegiance." [13] 12. Statement by Allama Majlisi (d. 1110 AH): “When the rulers seized power and usurped the caliphate, most people pledged allegiance to them. They sent someone to Ali (AS) to force him into allegiance. He refused, so Umar sent fire to burn down their house. They intended to enter by force, but Fatimah blocked the door. Qunfuz, a slave of Umar, struck the door on Fatimah's abdomen, breaking her side and causing her to miscarry the child whom the Messenger of Allah (SAW) had named Muhsen. As a result, she fell ill and died." [14] This incident is also mentioned in Bihar al-Anwar. [15] Conclusion: Based on numerous and reliable Shia sources, the incident of the attack on the house of Lady Fatima (SA) is well-established and historically verified among Shia Muslims. Sayyid Murtadha (d. 436 AH) affirms that there is a significant abundance of narration chains regarding the martyrdom of Lady Zahra (SA). [16] Sheikh Tusi (d. 460 AH) also considers the attack on Lady Fatima Zahra's (SA) house to be well-known and states that there is no disagreement among Shia scholars on this matter. [17] Furthermore, Allama Majlesi (d. 1110 AH) regards the reports of the attack on the house and the martyrdom of Lady Fatima (SA) as widely accepted. [18] [1]. Kitab Sulaym ibn Qays Hilali: Al-Hilali, Sulaym bin Qais, p. 150. «فقالت فاطمة عليها السلام : يا عمر ، ما لنا ولك ؟ فقال : افتحي الباب وإلا أحرقنا عليكم بيتكم . فقالت : يا عمر ، أما تتقي الله تدخل علي بيتي ؟ فأبي أن ينصرف . ودعا عمر بالنار فأضرمها في الباب ثم دفعه فدخل فاستقبلته فاطمة عليها السلام وصاحت: يا أبتاه يا رسول الله فرفع عمر السيف وهو في غمده فوجأ به جنبها فصرخت: يا أبتاه. فرفع السوط فضرب به ذراعها فنادت: يا رسول الله، لبئس ما خلفك أبو بكر وعمر.» [2]. Dalail al-Imamah: Muhammad ibn Jarir ibn Rustam Tabari, p. 134. «وَ كَانَ سَبَبُ وَفَاتِهَا أَنَّ قُنْفُذاً مَوْلَى عُمَرَ لَكَزَهَا بِنَعْلِ السَّيْفِ‏ بِأَمْرِهِ، فَأَسْقَطَتْ مُحَسِّناً وَ مَرِضَتْ مِنْ ذَلِكَ مَرَضاً شَدِيداً، وَ لَمْ تَدَعْ أَحَداً مِمَّنْ آذَاهَا يَدْخُلُ عَلَيْهَا.» Allama Mamaqani, one of the great scholars of Rijal, considers the chain of transmission of this narration to be authentic and strong in his book "Mara'a al-Kamal". Mara'a al-Kamal: Allama Mamqani, Abdullah, vol. 3, p. 267. [3]. Dalail al-Imamah: Muhammad ibn Jarir ibn Rustam Tabari, p. 104. [4]. Tafsir al-'Ayyashi: al-'Ayyashi, Muhammad ibn Mas’ud, Vol. 2, p. 66. «قال عمر: قوموا بنا إليه، فقام أبو بكر، و عمر، و عثمان و خالد بن الوليد و المغيرة بن شعبة، و أبو عبيدة بن الجراح، و سالم مولى أبي حذيفة، و قنفذ، و قمت معهم، فلما انتهينا إلى الباب- فرأتهم فاطمة ص أغلقت الباب في وجوههم، و هي لا تشك أن لا يدخل عليها إلا بإذنها، فضرب عمر الباب برجله فكسره و كان من سعف‌ ثم دخلوا فأخرجوا عليا ع ملببا......» [5]. Al-Kafi: al-Kulayni, Muhammad ibn Ya’qub, Vol. 1, p. 458. [6]. Al-Hidayah al-Kubra: al-Khasibi, Husayn ibn Hamdan, Vol. 1, p. 178. «ثُمَّ يُنْفِذُونَ إِلَى دَارِنَا قُنْفُذاً وَ مَعَهُ خَالِدُ بْنُ الْوَلِيدِ لِيُخْرِجَا ابْنَ عَمِّي إِلَى سَقِيفَةِ بَنِي سَاعِدَةَ لِبَيْعَتِهِمُ الْخَاسِرَةِ وَ لَا يَخْرُجُ إِلَيْهِمْ مُتَشَاغِلًا بِوَصَاةِ رَسُولِ اللَّهِ (صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ).... فَجَمَعُوا الْحَطَبَ بِبَابِنَا وَ أَتَوْا بِالنَّارِ لِيُحْرِقُوا الْبَيْتَ فَأَخَذْتُ بِعِضَادَتَيِ الْبَابِ وَ قُلْتُ: نَاشَدْتُكُمُ اللَّهَ وَ بِأَبِي رَسُولِ اللَّهِ (عليه السلام) أَنْ تَكُفُّوا عَنَّا وَ تَنْصَرِفُوا فَأَخَذَ عُمَرُ السَّوْطَ مِنْ قُنْفُذٍ مَوْلَى أَبِي بَكْرٍ، فَضَرَبَ بِهِ عَضُدِي فَالْتَوَى السَّوْطُ عَلَى يَدِي حَتَّى صَارَ كَالدُّمْلُجِ، وَ رَكَلَ الْبَابَ بِرِجْلِهِ فَرَدَّهُ عَلَيَّ وَ أَنَا حَامِلٌ فَسَقَطْتُ لِوَجْهِي وَ النَّارُ تَسَعَّرُ...» [7]. Kamil al-Ziyarat: Ibn Qulawayh, Ja’far ibn Muhammad, pp. 332. «وَ أَمَّا ابْنَتُكَ فَتُظْلَمُ وَ تُحْرَمُ وَ يُؤْخَذُ حَقُّهَا غَصْباً الَّذِي تَجْعَلُهُ لَهَا وَ تُضْرَبُ وَ هِيَ حَامِلٌ وَ يُدْخَلُ عَلَيْهَا وَ عَلَى حَرِيمِهَا وَ مَنْزِلِهَا بِغَيْرِ إِذْنٍ ثُمَّ يَمَسُّهَا هَوَانٌ وَ ذُلٌّ ثُمَّ لَا تَجِدُ مَانِعاً وَ تَطْرَحُ مَا فِي بَطْنِهَا مِنَ الضَّرْبِ وَ تَمُوتُ مِنْ ذَلِكَ الضَّرْبِ » [8]. Al-Amali Saduq: Ibn Babawayh, Muhammad ibn 'Ali, p. 176. «وَ أَنِّي لَمَّا رَأَيْتُهَا ذَكَرْتُ مَا يُصْنَعُ بِهَا بَعْدِي كَأَنِّي بِهَا وَ قَدْ دَخَلَ الذُّلُّ بَيْتَهَا وَ انْتُهِكَتْ حُرْمَتُهَا وَ غُصِبَتْ حَقَّهَا وَ مُنِعَتْ‏ إِرْثَهَا وَ كُسِرَ جَنْبُهَا [وَ كُسِرَتْ جَنْبَتُهَا] وَ أَسْقَطَتْ جَنِينَهَا وَ هِيَ تُنَادِي يَا مُحَمَّدَاهْ فَلَا تُجَابُ وَ تَسْتَغِيثُ فَلَا تُغَاثُ فَلَا تَزَالُ بَعْدِي مَحْزُونَةً مَكْرُوبَةً بَاكِيَةً … فَتَكُونُ أَوَّلَ مَنْ يَلْحَقُنِي مِنْ أَهْلِ بَيْتِي فَتَقْدَمُ عَلَيَّ مَحْزُونَةً مَكْرُوبَةً مَغْمُومَةً مَغْصُوبَةً مَقْتُولَةً فَأَقُولُ عِنْدَ ذَلِكَ اللَّهُمَّ الْعَنْ مَنْ ظَلَمَهَا وَ عَاقِبْ مَنْ غَصَبَهَا وَ ذَلِّلْ مَنْ أَذَلَّهَا وَ خَلِّدْ فِي نَارِكَ مَنْ ضَرَبَ جَنْبَهَا حَتَّى أَلْقَتْ وَلَدَهَا فَتَقُولُ الْمَلَائِكَةُ عِنْدَ ذَلِكَ آمِينَ.» [9]. Al-Ikhtisas: Sheikh al-Mufid, Vol. 1, p. 186. «فَقَالَ عُمَرُ قُمْ إِلَى الرَّجُلِ فَقَامَ أَبُو بَكْرٍ وَ عُمَرُ وَ عُثْمَانُ وَ خَالِدُ بْنُ الْوَلِيدِ وَ الْمُغِيرَةُ بْنُ شُعْبَةَ وَ أَبُو عُبَيْدَةَ بْنُ الْجَرَّاحِ وَ سَالِمٌ مَوْلَى أَبِي حُذَيْفَةَ وَ قُمْتُ مَعَهُمْ وَ ظَنَّتْ فَاطِمَةُ ع أَنَّهُ لَا تُدْخَلُ بَيْتُهَا إِلَّا بِإِذْنِهَا فَأَجَافَتِ الْبَابَ‌ وَ أَغْلَقَتْهُ فَلَمَّا انْتَهَوْا إِلَى الْبَابِ ضَرَبَ عُمَرُ الْبَابَ بِرِجْلِهِ فَكَسَرَهُ وَ كَانَ مِنْ سَعَفٍ فَدَخَلُوا عَلَى عَلِيٍّ ع وَ أَخْرَجُوهُ مُلَبَّبَاً فَخَرَجَتْ فَاطِمَةُ» [10]. Al-Muqni’ah: Sheikh al-Mufid, Vol. 1, p. 459. [11]. Mutamar Ulama' Baghdad: Muqatil bin Atiyah, Vol: 1, P: 50. «ان ابابكر بعد ما اخذ البيعة لنفسه من الناس بالارحاب و السيف و التهديد و القوة أرسل عمر و قنفذاً و خالد بن الوليد و أبا عبيدة الجراح و جماعة اخرى - من المنافقين - إلى دار علي و فاطمة و جمع عمر الحطب على باب بيت فاطمة و أحرق الباب بالنار، و لما جاءت فاطمة خلف الباب لتردّ عمر و حزبه، عَصَر عمر فاطمة بين الحائط و الباب عصرة شديدة قاسية حتى أسقطت جنينها و أنبت مسمار الباب في صدرها و صاحت فاطمة: أبتاه يا رسول الله! أنظر ماذا لقينا بعدك من ابن الخطاب و ابن أبي قحافة! فالتفت عمر إلى من حوله و قال: اضربوا فاطمة، فانهالت السياط على حبيبة رسول الله و بضعته حتى أدموا جسمها!» [12]. Al-Ihtijaj: Abu Mansur Al-Tabarsi, Vol. 1, p. 278. «وَ أَنْتَ الَّذِي ضَرَبْتَ فَاطِمَةَ بِنْتَ رَسُولِ اللَّهِ ص حَتَّى أَدْمَيْتَهَا وَ أَلْقَتْ مَا فِي بَطْنِهَا اسْتِذْلَالًا مِنْكَ لِرَسُولِ اللَّهِ ص وَ مُخَالَفَةً مِنْكَ لِأَمْرِهِ وَ انْتِهَاكاً لِحُرْمَتِهِ.» [13]. Nahj al-Haqq wa Kashf al-Siddiq: al-Hilli, Vol. 1, p. 271. «و منها أنه طلب هو و عمر إحراق بيت أمير المؤمنين ع و فيه أمير المؤمنين ع و فاطمة و ابناهما و جماعة من بني هاشم لأجل ترك مبايعة أبي بكر. ذَكَرَ الطَّبَرِيُّ فِي تَارِيخِهِ‌ قَالَ: أَتَى عُمَرُ بْنُ الْخَطَّابِ مَنْزِلَ عَلِيٍّ فَقَالَ وَ اللَّهِ لَأُحْرِقَنَّ عَلَيْكُمْ أَوْ لَتَخْرُجَنَّ لِلْبَيْعَةِ.» [14]. Mirat al-'Uqul fi Sharh Akhbar Aal al-Rasul: al-Majlisi, Vol. 5, p. 318. «أنهم لما غصبوا الخلافة و بايعهم أكثر الناس بعثوا إلى أمير المؤمنين عليه السلام ليحضر للبيعة، فأبى فبعث عمر بنار ليحرق على أهل البيت بيتهم و أرادوا الدخول عليه قهرا، فمنعتهم فاطمة عند الباب فضرب قنفذ غلام عمر الباب على بطن فاطمة عليها السلام فكسر جنبيها و أسقطت لذلك جنينا كان سماه رسول الله صلى الله عليه و آله محسنا، فمرضت لذلك و توفيت صلوات الله عليها في ذلك المرض.» [15]. Bihar al-Anwar: al-Majlisi, Vol. 82, p. 264. [16]. Al-Shafi fi al-Imamah: Sharif Murtada, Vol. 3, p. 241. [17]. Talakhis al-Shafi: Sheikh Tusi, Vol. 3, p. 156. [18]. Mirat al-'Uqul fi Sharh Akhbar Aal al-Rasul: al-Majlisi, Vol. 5, p. 318.

Is there any evidence in Sunni sources regarding an attack on the house of Lady Fatimah (SA)? regarding the events related to the attack on the house of Lady Fatimah (SA) in Sunni narrations, there are two main categories of accounts concerning this incident: First Category (Majority of Sunni Narrations): Musa ibn Uqba describes a conflict between the supporters of Ahl al-Bayt (AS) and the pro-caliphate faction. They had surrounded Lady Fatimah's house to force Ali (AS) to pledge allegiance. The narration states: "Umar ibn al-Khattab came to the house of Fatimah along with a group of Muhajireen and Ansar, including Asid ibn Hudayr, Salama ibn Salaama, and Thabit ibn Qays. They confronted Imam Ali (AS) and Lady Fatimah (SA), and one of them even took Zubeir's sword and broke it."[1] Ibn Abi Shaybah also reports that Umar threatened to burn down Lady Fatimah’s house. He said: “O daughter of the Messenger of Allah, by Allah, no one is dearer to us than your father, and no one is dearer to us after your father than you. But by Allah, if these people gather around you, I will order them to burn down your house.”[2] Additionally, Al-Baladhuri recounts an incident where Umar forcefully entered Lady Fatimah’s house. She confronted him at the door, saying: “O son of al-Khattab, do you intend to burn my house?” Umar replied: “Yes, and this is stronger than what your father brought.”[3] Tabari also reports that Umar came to Ali’s house, where Talha, Zubeir, and some of the Muhajireen were. Umar declared: “By Allah, I will either burn down your house or force you to come out for the pledge of allegiance.” [4] Other scholars, such as Ibn Abd Rabbih,[5] Jalal al-Din al-Suyuti,[6] and Al-Muttaqi al-Hindi,[7] have also documented similar accounts. These narrations mention the attack on Lady Fatimah's house and her threat to set it on fire. However, they do not explicitly describe any action to respond to this threat. Some even state that Imam Ali (AS) went to Abu Bakr and pledged allegiance to him after this incident. Second Category (Narrations Describing Violence): Ibn Qutaybah, Abu Muhammad Abdullah ibn Muslim Dinawari (213-276 AH), recounts the following incident: Abu Bakr sent Umar to confront those who had not pledged allegiance and had taken refuge in Imam Ali’s house. Umar arrived at Ali’s house and called out, but no one came out. Umar asked for firewood and said: By the One in Whose hand is Umar's life, either you should come out and pledge allegiance or I will burn the house down on the heads of those who are in it. They informed him that Fatimah (SA) was inside. Umar replied, “Even if Fatimah is inside…” When Fatimah (SA) heard their voices, she cried out loudly, “O father” and “O Messenger of Allah.” What injustices we have seen from Umar ibn al-Khattab and Abu Bakr ibn Abi Quhafah after you! The attackers, upon hearing Fatimah’s cries, were moved and left, except for Umar and a few others. They forcibly brought Ali outside and demanded that he pledge allegiance. Ali asked, “What will you do if I refuse to pledge allegiance?” They replied, “By Allah, we will strike your neck.”[8] Additionally, Abū Isḥāq Ibrāhīm ibn Sayyār ibn Hāni‘ an-Naẓẓām (185-230 AH), refers to the violation of the sanctity of Lady Fatimah (SA) by Umar. He describes how Umar struck her abdomen during the incident of allegiance, causing her to miscarry.[9] Abu al-Hasan Ali ibn Husayn Mas’udi (280-345 AH), regarded by some as a Sunni scholar, recounts a similar incident. He states: “They approached Ali’s house, attacked it, and set it on fire. They pressed Lady Fatimah (SA) against the door until she miscarried Mohsen.”[10] These narrations go beyond threats. They assert that Umar forcibly entered Lady Fatimah's house, leading to the tragic events that resulted in the death of her son, Mohsen. Additional Evidence: 1. Abu Bakr’s Regret Over the Attack on Lady Fatimah’s House: It is important to mention that one of the most compelling pieces of evidence regarding the attack on Lady Fatimah's house comes from Abu Bakr's own words as he lay on his deathbed. He expressed regret for some actions he had taken, one of which involved the incident of the attack on Lady Fatimah’s house. This account was narrated by Abd al-Rahman ibn Awf, a reputable figure in the Sunni tradition, and many prominent Sunni scholars have included it in their writings.[11] Abd al-Rahman ibn Awf stated: “I visited Abu Bakr during his illness, the same illness from which he eventually passed away. I greeted him and inquired about his well-being. After conveying some words to him, I said, ‘By Allah, we recognized you as a righteous man.’” Abu Bakr replied: “However, I have no hope except for three things. I wish I had not done these three things....” He continued: “As for those three actions that I regret: I wish I hadn't broken the privacy of Fatimah's (SA) house and attacked it and I would have left her alone, even if a war had broken out because of this.” In this narration, the first caliph explicitly acknowledges that he regrets attacking Lady Fatimah’s house and breaking its sanctity. This account strongly supports the historical reality of the attack, especially considering its context within the struggle for leadership. 2. Imam Juwayni’s Narration from Prophet Muhammad (SAW): Another piece of evidence supporting the occurrence of this attack and emphasizing the oppression faced by Fatimah al-Zahra (SA) can be found in a narration attributed to the respected Sunni scholar Imam Juwayni. He reported that on one occasion, the Prophet Muhammad (SAW) was sitting when Hasan ibn Ali entered. The Prophet's eyes filled with tears upon seeing Hasan. Then, when Hussain ibn Ali entered, the Prophet wept once more. Following them, Fatimah and Ali (AS) arrived, and the Prophet’s tears flowed again. When asked about the reason for his tears regarding Fatimah (SA), the Prophet replied: “When I saw her, I remembered what would happen to her after my demise. It was as if I could see humiliation entering her house, her sanctity being violated, her rights being usurped, her inheritance denied, and her side being struck (causing her to miscarry). She would cry out, ‘O Muhammad!’ But no one would answer her call for help. She would seek assistance, but no one would come to her aid. She would be the first from my household to join me, appearing before me as a grieving, oppressed, sorrowful, and martyred. At that moment, I would say, ‘O Allah, curse those who wronged her, punish those who seized her rights, humiliate those who oppressed her, and eternally condemn those who struck her side until she lost her child.’ And the angels would respond, ‘Ameen.’”[12] Conclusion: Numerous narrations from credible Sunni sources provide clear evidence about the invasion of Lady Fatima's (SA) house and the inappropriate treatment she endured. These accounts have been documented by many Sunni historians and hadith scholars, including Tabari, Musa ibn Uqbah, Baladhari, Ibn Abi Shaybah, and Suyuti. They confirm that this historical event is an undeniable fact. Furthermore, some Sunni historians, such as Ibn Qutaybah Dinawari and Nizzam, have explicitly mentioned the beating of Lady Fatima (SA) and the resultant miscarriage of her fetus. [1] . Al-Iktifā’ bimā taḍmunuhu min maġāzī Rasūl Allāh (SAW) wal-thalāthatu al-khulafā’(Sufficiency with what it contains the battles of the Messenger of God - may God bless him and grant him peace - and the three caliphs): Abū al-Rabīʿ al-Kalāʿī, vol:2, p: 57. «فجاءهما عمر بن الخطاب فى عصابة من المهاجرين والأنصار فيهم أسيد بن حضير وسلمة بن سلامة بن وقش الأشهليان وثابت بن قيس بن شماس الخزرجى فكلموهما حتى أخذ أحد القوم سيف الزبير فضرب به الحجر حتى كسره.» [2] . Al-Muṣannaf Ibn Abī Shaybah: Ibn Abī Shaybah, Abū Bakr, vol: 7, p: 432. «فلما بلغ ذلك عمر بن الخطاب خرج حتى دخل على فاطمة فقال: «يا بنت رسول الله (ص) والله ما من أحد أحب إلينا من أبيك, وما من أحد أحب إلينا بعد أبيك منك, وايم الله ما ذاك بمانعي إن اجتمع هؤلاء النفر عندك; أن أمرتهم أن يحرق عليهم البيت.» [3] . Anṣāb al-Ashrāf: al-Balādhurī, vol: 1, p: 586. «فتلقته فاطمة على الباب، فقالت فاطمة: يا ابن الْخَطَّابِ، أَتُرَاكَ مُحَرِّقًا عَلَيَّ بَابِي؟ قَالَ: نَعَمْ، وَذَلِكَ أَقْوَى فِيمَا جَاءَ بِهِ أَبُوك.» [4] . Tārīkh al-Ṭabarī (Tārīkh al-Rusul wal-Mulūk, waṣlah Tārīkh al-Ṭabarī): Abū Jaʿfar al-Ṭabarī, vol: 3, p: 202. «أَتَى عُمَرُ بْنُ الْخَطَّابِ مَنْزِلَ عَلِيٍّ وَفِيهِ طَلْحَةُ وَالزُّبَيْرُ وَرِجَالٌ مِنَ الْمُهَاجِرِينَ، فَقَالَ: وَاللَّهِ لأَحْرِقَنَّ عَلَيْكُمْ أَوْ لَتَخْرُجُنَّ إِلَى الْبَيْعَةِ.» [5] . Al-ʿUqd al-Farīd: Ibn ʿAbd Rabbih al-Andalusī, vol: 5, p: 13 / Al-Istiʿāb: Ibn ʿAbd al-Barr, vol: 3, p: 975. [6] . Jāmiʿ al-Aḥādīth: Jalāl al-Dīn al-Suyūṭī, vol: 26, p: 395. [7] . Kanz al-ʿUmmāl fī Sunan al-Aqwāl wal-Afʿāl: Al-Muttaqī al-Hindī, vol: 5, p: 651. [8] . Al-Imāmah wal-Siyāsah: al-Dīnawarī, Ibn Qutaybah, vol: 1, p: 30. «فبعث إليهم عمر ، فجاء فناداهم وهم في دار علي ، فأبوا أن يخرجوا فدعا بالحطب وقال : والذي نفسه عمر بيده . لتخرجن أو لأحرقنها على من فيها ، فقيل له : يا أبا حفص ، إن فيها فاطمة ؟ فقال : وإن ، ...... فلما سمعت أصواتهم نادت بأعلى صوتها : يا أبت يا رسول الله ، ماذا لقينا بعدك من ابن الخطاب وابن أبي قحافة ، فلما سمع القوم صوتها وبكاءها ، انصرفوا باكين ، وكادت قلوبهم تنصدع ، وأكبادهم تنفطر ، وبقي عمر ومعه قوم ، فأخرجوا عليا ، فمضوا به إلى أبي بكر ، فقالوا له : بايع ، فقال : إن أنا لم أفعل فمه ؟ قالوا : إذا والله الذي لا إله إلا هو نضرب عنقك» [9] . Al-Milal wal-Niḥal: al-Shahrastānī, vol: 1, p: 57 / Al-Wāfī bi al-Wafayāt: al-Ṣafadī, vol: 6, p: 15. «إن عمر ضرب بطن فاطمة يوم البيعة حتى ألقت الجنين من بطنها.» [10] . Ithbāt al-Waṣīyah: Masʿūdī, p: 146. :«فَوَجهُوا اِلی مَنْزلِهِ فَهَجَمُوا عَلَیْهِ وَ اَحْرَقُوابابَهُ وَ ضَغَطُوا سَیدَةَ النساءِ بِالْبابِ حَتی اَسْقَطَتْ مُحْسِنا» [11] . Kanz al-ʿUmmāl: Al-Muttaqī al-Hindī, vol: 5, p: 631 / Tārīkh al-Ṭabarī: al-Ṭabarī, Ibn Jarīr, vol: 2, p: 619 / Sāqifah wa Fadak: Abī Bakr Aḥmad ibn ʿAbd al-ʿAzīz Jawharī Baghdādī, p: 70. [12] . Furāʾid al-Samtayn: al-Ḥamawī al-Juwaynī, Ibrāhīm, vol: 2, p: 35. «وَ اَنِّی لَمَّا رَاَیْتُهَا ذَکَرْتُ مَا یُصْنَعُ بِهَا بَعْدِی کَاَنِّی بِهَا وَ قَدْ دَخَلَ الذُّلُّ فی بَیْتَهَا وَ انْتُهِکَتْ حُرْمَتُهَا وَ غُصِبَتْ حَقَّهَا وَ مُنِعَتْ اِرْثَهَا وَ کُسِرَ جَنْبُهَا (وَ کُسِرَتْ جَنْبَتُهَا) وَ اَسْقَطَتْ جَنِینَهَا وَ هِیَ تُنَادِی یَا مُحَمَّدَاهْ فَلَا تُجَابُ وَ تَسْتَغِیثُ فَلَا تُغَاثُ... فَتَکُونُ اَوَّلَ مَنْ یَلْحَقُنِی مِنْ اهل‌بیتی فَتَقْدَمُ عَلَیَّ مَحْزُونَةً مَکْرُوبَةً مَغْمُومَةً مَغْصُوبَةً مَقْتُولَة. فَاَقُولُ عِنْدَ ذَلِکَ اللَّهُمَّ الْعَنْ مَنْ ظَلَمَهَا وَ عَاقِبْ مَنْ غَصَبَهَا وَ ذَلِّلْ مَنْ اَذَلَّهَا وَ خَلِّدْ فِی نَارِکَ مَنْ ضَرَبَ جَنْبَهَا حَتَّی اَلْقَتْ وَلَدَهَا فَتَقُولُ الْمَلَائِکَةُ عِنْدَ ذَلِکَ آمِین.»

Why did Imam Ali (AS) not react during the insult to Lady Fatimah (SA) and the burning of their house’s door? Firstly, it’s essential to note that throughout Islamic history, similar incidents have occurred where individuals were forced to remain silent due to expediency. This lack of reaction or silence was not exclusive to the event involving Imam Ali (AS). For instance, during the conversion of the family of Ammar, his mother and father were martyred under torture, Prophet Muhammad (SAW) witnessed this suffering, yet he consoled them, saying, “O family of Yasir, be patient, for your promised abode is Paradise.”[1] Even during the rebellion against Caliph Uthman, there were instances. For example, Soudan ibn Hamran attacked Uthman, severing his wife’s finger, and behaved inappropriately towards Uthman's wife. [2] In another account, a witness stated that during the attack on Uthman’s house, he saw Uthman’s wife coming out, and he struck her. Uthman looked on and cursed but did not react. [3] Is it reasonable to question why Uthman did not defend his wife or respond to the insults and attacks against her? Imam Ali (AS) did respond when they tried to harm his wife, confronting Umar, knocking him down, and striking his face and neck. But because he was commanded to be patient, he refrained from further confrontation. Imam Ali (AS) wanted to convey that if he hadn’t been ordered to endure patiently, no one would have dared to even think of such actions against him. His unwavering commitment to divine orders guided his behavior. Alusi, a prominent Sunni commentator, narrates an account from Shia sources,[4] describing the incident: Umar became angry, set fire to the door of Imam Ali’s house, and entered. Fatimah (SA) rushed toward Umar, crying out, ‘O father, O Messenger of Allah!’ Umar drew his sword, which was in its sheath, and struck Fatimah’s side. He then raised the sword to strike her arm. Witnessing this, Imam Ali (AS) suddenly rose, seized Umar by the collar, pulled him forcefully, and threw him to the ground, striking his nose and neck. [5] Despite enduring immense hardships during this event, Imam Ali (AS) followed the command he had received from Prophet Muhammad (SAW) to remain patient. In the book ‘Khasa’is al-A’imma,’ Seyyed Razi refers to this incident and writes that Prophet Muhammad (SAW) instructed Imam Ali (AS): ‘Be patient with whatever comes to you from this group until they advance against me.’[6] In other words, Imam Ali (AS) was ordered to endure patiently in the face of adversity. In a lengthy narration from Solim ibn Qays al-Hilali, it is reported that Imam Ali (AS) said to Umar: ‘O son of Sohak, if it were not for the divine decree and the covenant made by the Messenger of Allah (SAW) regarding me, you would know that you would not be able to enter my house.’ [7] Therefore, the primary reason for Imam Ali’s behavior lies in his unwavering commitment to divine orders. He exemplified complete submission to the will of Allah, as emphasized in the verse: ‘Whatever the Messenger has given you, take; and what he has forbidden you, refrain from.’[8] Imam Ali (AS) adhered to this command. In another narration, Prophet Muhammad (SAW) said to Imam Ali (AS): ‘When your rights are violated and your sanctity is dishonored, be patient!’ Imam Ali (AS) responded: 'By the God who split the seed and created people, I heard that Gabriel said to the Prophet (SAW): ‘O Muhammad! Inform Ali that his sanctity will be violated.’ In continuation, Imam Ali (AS) said: ‘I accepted and consented, even though my sanctity would be violated, and traditions would be neglected…’ [9] It is worth noting that the reason for the command to exercise patience by the Prophet (SAW) was based on the interests, which were expressed differently in the words of Imam Ali. Where He said: ‘I have observed that patience in this matter is better than creating division among the Muslims and shedding their blood. Especially since people had recently converted to Islam, and the nascent religion of Islam is like a delicate plant that any neglect can lead to its corruption, and even the slightest force can destroy it.’ [10] The Imam's (AS) words conveyed that any internal conflict within the Islamic nation, specifically in Medina, could jeopardize the lives of the Prophet's family.[11] Such strife would create an opportunity for the enemies of Islam and hypocrites to easily uproot the young foundations of Islam. This concern was particularly pressing given the looming threat of an attack from the Roman Emperor, whose forces were stationed at the borders of the Islamic territory. Several conflicts had already occurred between the Roman army and the Islamic forces. The danger was so significant that Rasulullah’s final command was to mobilize an army to the borders to deter any potential Roman invasion. [12] Therefore, according to Shia narrations, the primary reason for Imam Ali’s patience during this incident was the explicit command from Prophet Muhammad (SAW) to endure patiently. This command aimed to preserve the unity of Muslims and prevent internal conflicts. [1] . Ansab al-Ashraf: al-Baladhuri, Vol: 1, P: 158 / Al-Isti’ab fi Tamyiz al-Sahaba: al-Asqalani, Ibn Hajar, Vol: 8, P: 190. [2] . Tarikh al-Tabari (History of Prophets and Kings): Tabari, Abu Jaafar, Vol: 4, P: 391 / Al-Kamil fi al-Tarikh: Al-Jazari, Izz al-Din ibn al-Athir Abu al-Hasan Ali ibn Muhammad (died 630 AH), Vol. 2, p. 544, edited by Abdullah al-Qadi / Al-Bidayah wa al-Nihayah: Al-Qurashi al-Dimashqi, Ismail ibn Umar ibn Katheer Abu al-Fida (died 774 AH), Vol. 7, p. 210, Publisher: Maktabat al-Maarif - Beirut. [3] . Karamat al-Awliya (Miracles of the Saints) from the commentary on the beliefs of Ahl al-Sunnah wal-Jama’ah: Al-Lalakai, Vol: 9, P: 132. [4] . Kitab Solim ibn Qays Hilali: Al-Hilali, Solim bin Qais, p. 387. [5] . Tafsir Ruh al-Ma’ani: Al-Alusi, Shihab al-Din, Vol: 2, P: 120. [6] . Khasa’is al-A’imma: Sayyid Sharif al-Radi, Vol. 1, p. 73. [7] . Kitab Solim ibn Qays Hilali: Al-Hilali, Solim bin Qais, p. 387. [8] . Al-Hashr: 7. [9] . Al-Kafi: Sheikh Al-Kulayni, Vol: 1, P: 282. [10] . Nahj al-Balagha Commentary: Ibn Abi al-Hadid, Vol. 1, p. 308. [11] . As the Imam also said: "So I pondered and saw that I had no helper except my family, and I was reluctant to sacrifice them for death, and I endured the pain and drank the bitterness and patiently endured the taking of oppression." Nahj al-Balagha: Sayyid Sharif al-Radi, Sermon 26, p. 68. [12] . History of Yaqoubi: Ahmad bin Abi Yaqoob, vol: 2, P: 113.

Why is the Exact Date of Lady Fatimah's (SA) Martyrdom Uncertain? The precise date of Hazrat Fatimah's (SA) martyrdom, the daughter of the Prophet Muhammad (SAW) and the wife of Imam Ali (AS), has been a subject of considerable debate among Shia Muslims. Various factors contribute to this historical uncertainty. 1. Lack of Precise Historical Records: One of the main reasons for the discrepancy lies in the absence of a precise historical recording system during that time. Most significant events were transmitted orally and were rarely documented in writing. This limitation applies not only to Lady Fatimah’s martyrdom but also to other events related to the Ahl al-Bayt (AS).[1] 2. Challenges in Ancient Writing Systems: Additionally, the style of calligraphy and script prevalent during that period played a crucial role. [2] Kufic script, which lacked diacritical marks (such as dots), was common. This led to potential misreading of similar words, such as “خمسة و سبعون” (75) and “خمسة و تسعون” (95). Such errors in oral transmission of narrations and in handwritten copies contributed to differing opinions regarding the precise date of Lady Fatimah’s martyrdom. Now, let’s explore the different viewpoints regarding the date of her martyrdom: 75 Days After the Prophet's Demise: Some narrations, including those attributed to Imam Sadiq (AS) and Imam Baqir (AS), suggest that Hazrat Fatimah (SA) passed away 75 days after the Prophet's (SAW) death. Al-Kulayni has narrated a hadith from Imam Sadiq (AS) in this regard in his book "Al-Kafi";[3] Allama Majlisi also quotes a hadith from Imam Baqir (AS) confirming this duration in "Bihar al-Anwar".[4] Some historians have also stated that Hazrat Fatimah (SA) passed away 75 days after the Prophet's (SAW) demise. For instance, Ibn Abi Tha'lab Baghdadi writes in his book "Tarikh al-A'imah" that Hazrat Fatimah (SA) lived for 75 days after the Prophet's (SAW) demise. [5] 95 Days After the Prophet’s Demise: Other narrations suggest that Lady Fatimah’s martyrdom occurred 95 days after the Prophet’s passing. For instance, a narration from Jabir ibn Abdullah Ansari mentions that she lived for 95 days after the Prophet’s demise. [6] Prominent scholars, including Sheikh Mufid, [7] Sayyid ibn Tawus, [8] Kaf’ami in “Al-Misbah,” [9] and Allameh Tabarsi in "Alam Al-Wara"[10] assert that Lady Fatimah (SA) passed away on the third of Jumada al-Akhir in the eleventh year after the Hijra. According to this view, she lived for 95 days after her father’s departure. In conclusion, due to the reasons mentioned above and the diversity of narrations, we cannot definitively determine the exact date of Lady Fatimah’s martyrdom. However, what truly matters is our respect for all valid narrations and the observance of mourning ceremonies on both proposed dates. Such reverence is commendable and draws us closer to the Almighty. [1] . For example: Regarding the birth of Imam Hussain (as), it is stated as follows: He was born on the 3rd of Sha'ban in the 4th year of Hijri in Medina, and according to some, he was born on the 5th of Sha'ban in the 4th year of Hijri. Arabization of Muntaha al-Amal in the History of the Prophet and his Family: Al-Milani, Al-Sayyid Hashim, vol. 1, p. 523. [2] To learn more about the calligraphy of that era, you can refer to the article "History of Quranic Calligraphy and Its Evolution" written by Seyyed Mehdi Saif. [3] . Al-Kafi: Sheikh Al-Kulayni, vol. 1, p. 241. [4] . Bihar al-Anwar: Allamah al-Majlisi, Vol. 43, p. 7. [5] . A Precious Collection in the History of the Imams: a Collection of Scholars, Vol. 1, p. 12. [6] . Kifayat al-Athar fi al-Nass ala al-A'immah al-Ashar: Ali ibn Muhammad al-Khazzaz, Page: 65. [7] . Masar al-Shi'a: Al-Sheikh Al-Mufid, vol. 1, p. 31. [8] . Al-Iqbal al-Amaal al-Hasna: Al-Sayyid bin Tawus, vol. 3, p. 161. [9] . Al-Masbah - Jannah al-Aman al-Waqiyyah and Jannah al-Iman al-Baqiyyah: Al-Sheikh Ebrahim Al-Kafami Al-Amili, vol. 1, p. 511. [10] . The life of the Fourteen Infallible Ones (as): translation of "Alam Al-Wara" by Attardi, Azizullah, p. 226.

Is Du'a' al-'Ahd Authentically Attributed to Imam Sadiq (AS)? Du'a' al-'Ahd (the Supplication of the Covenant) is a well-known supplication among Shi'a Muslims, commonly recited during the era of the Occultation to renew our allegiance and covenant with Imam Mahdi (AJTF). We have recited this supplication and believe in its profound spiritual benefits. However, a question often arises: Is this supplication genuinely narrated from Imam Ja'far al-Sadiq (AS), or is it a reliable tradition? Scholars’ Perspectives: Numerous scholars and religious authorities, including Sayyid Ibn Tawus in his book “Misbah al-Za’ir,”[1] Ibn Mashhadi in “Al-Mazar al-Kabir,” [2] Kaf’ami in “Al-Misbah” [3] and “Al-Balad al-Amin,” [4] and Allama Majlisi in “Bihar al-Anwar” and “Zad al-Ma’ad,” [5] have transmitted this supplication. Allama Majlisi cites this supplication in three places within “Bihar al-Anwar.” In one instance, he attributes it to the book “Al-Atiq” (The Ancient Book), [6] which was written by an early scholar and seen by Allama Majlisi himself in Najaf. [7] According to him, Kaf’ami says “Al-Atiq” was authored by Sheikh Jalil Abu al-Hussein Muhammad bin Haroun Al-Talla'ukbari. [8] Agha Bozorg Tehrani also confirms this view. [9] In another narration, Allama Majlisi cites the supplication with a chain of transmission that begins with his own father. [10] Additionally, he quotes this supplication based on the narration of the late Sayyid Ibn Tawus. [11] Therefore, scholars have relied on this supplication and attributed it to Imam Sadiq (AS). Evidence for the Validity of the Du'a' al-'Ahd: • Reliable Narrators: The individuals who transmitted this supplication are prominent Shia scholars and experts in hadith. • Multiple Sources: This supplication appears in various books and has been transmitted by numerous scholars and narrators. • Content Consistency: The content of this supplication aligns perfectly with Shia beliefs and does not contradict any religious teachings. While there may be some minor doubts regarding the chain of transmission (sanad) of this supplication, it is argued that given the trustworthiness of scholars who have transmitted it and the principle of tolerance in the evidence of traditions (as accepted by many scholars), [12] we can establish the recommendation (Istihbab) of reciting this supplication. Conclusion Based on the evidence presented, it is reasonable to conclude that the Du'a' al-'Ahd is an authentic supplication within the Shi'a tradition. Although minor doubts may persist regarding specific aspects of its chain of transmission, the trust placed in religious authorities and the beautiful content of this supplication allow us to have confidence in its authenticity. [1] . Misbah al-Zaer: Sayyid Ali bin Musa bin Tawus, Vol: 1, p: 455. [2] . Al-Mazar al-Kabir: Muhammad Bin Al-Mashhadi, Vol: 1, P: 663. [3] . Al-Misbah: Al-Kaf'ami al-Amili, Sheikh Ibrahim, Vol: 1, P: 549. [4] . Al-Balad Al-Amin and Al-Dara Al-Hassein: Al-Kafami Al-Amili, Sheikh Ibrahim, Vol: 1, P: 82. [5] . Zad al-Ma'ad - Miftah al-Jinnan: Allama al-Majlisi, vol: 1, p: 542. [6] . Bihar al-Anwar: Allama al-Majlisi, vol: 86, p: 284. [7] . Ibid., vol: 1, p: 16. [8] . Ibid., vol: 1, p: 33. [9] . Al-Dhariyah 'iilaa tasanif Al-Shi'ia: Al-Tehrani, Agha Bozorg, Vol: 20, P: 323. [10] . Bihar al-Anwar: Allama al-Majlisi, vol: 94, p: 41. [11] . Ibid., vol: 102, p: 111. [12] . Al-Hadaiq al-Nadrah in the rulings of Al-Utrah al-Tahira: Al-Bahrani, Sheikh Yusuf, Vol: 4, pp. 202-203.

Why doesn't Imam Mahdi (AJTF) solve the problems of the Shia? Shia believes that Imam Mahdi (AJTF) is the proof of Allah on Earth and that Allah conducts all affairs through him. The Earth remains standing due to his existence. On the other hand, there are numerous reports of encounters with him and miracles performed by him to fulfill the needs of the Shia, which indicate his grace and attention to the Shia community.[1] However, carrying out these matters does not mean that the prophets and imams (AS) must solve all society's problems, nor should the proof of their legitimacy depend on this. Throughout the history of humanity, the divine prophets, despite their ability to perform extraordinary deeds and their power to alleviate problems and hardships,[2] have faced numerous challenges and difficulties in preserving Allah's religion, and Allah has commanded them to strive and make efforts in the path of truth, even in situations where they might lose their lives.[3] Although numerous miracles have been issued from the Prophet (SAW),[4] the followers of Islam also endured many hardships during their time in Mecca, with some even losing their lives under the torture of polytheists.[5] Therefore, it should be said that the nature of this universe is based on the fact that things are done based on human effort.[6] Regarding the movement of Imam al-Mahdi (AJTF), it should be noted that it is not expected that the administration of the affairs of the Shiites will be entirely miraculous and that no one in the Shiite community will face any problems. This is part of human life in the material world. As Imam Khomeini (may his soul rest in peace) stated about the events after the advent: "Some believe that everything will be miraculously corrected in one night; while after the advent of the Imam, efforts and sacrifices will be made to suppress the oppressors. If you expect that everything will transform overnight according to Islam and the commands of Almighty Allah, this is a mistake, and such a miracle has never occurred in the entire history of humanity, nor will it. The day that, Allah willing, the universal reformer reappears, do not think that a miracle will happen, and the world will be corrected in one day; rather, through efforts and sacrifices, the oppressors will be suppressed and isolated."[7] As a result, it can be said that Allah has based human life in the material world on tests,[8] free will,[9] and the upbringing of society. While human freedom can lead to challenges and hardships,[10] divine tests are accompanied by difficulties and hardships that contribute to the growth and elevation of individuals and the education of society. Therefore, it cannot be stated that if Imam al-Mahdi (AJTF) exists and is alive, all the problems of the Shiites must be resolved, and the Imam will remove all obstacles from the path of the Shiite community through extraordinary actions. This was not the case during the time of his noble ancestor, the Messenger of Allah (SAW), and other divine prophets (AS). [1] . Sultan Al-Mufrij ‘an Ahl Al-Iman fi Man Ra’a Sahib Al-Zaman: Ali bin Abdul Karim Al-Nili, Vol: 1, P: 37. [2] . As an example, His Eminence Jesus (AS) is mentioned in the Quran: Al-Imran: 49 «أَنِّي أَخْلُقُ لَكُمْ مِنَ الطِّينِ كَهَيْئَةِ الطَّيْرِ فَأَنْفُخُ فِيهِ فَيَكُونُ طَيْرًا بِإِذْنِ اللَّهِ ۖ وَأُبْرِئُ الْأَكْمَهَ وَالْأَبْرَصَ وَأُحْيِي الْمَوْتَىٰ بِإِذْنِ اللَّهِ ۖ وَأُنَبِّئُكُمْ بِمَا تَأْكُلُونَ وَمَا تَدَّخِرُونَ فِي بُيُوتِكُمْ». And what happened to Moses (AS): Al-Baqarah: 50«وَإِذْ فَرَقْنَا بِكُمُ الْبَحْرَ فَأَنْجَيْنَاكُمْ وَأَغْرَقْنَا آلَ فِرْعَوْنَ وَأَنْتُمْ تَنْظُرُونَ».” [3] . Al-Ma'idah: 21 to 26 [4] . Like the miracle of the return of the sun: Man La Yahduruhu al-Faqih: Sheikh al-Saduq, Vol: 1, P: 203. [5] . The authentic biography of the Great Prophet (saw): Al-Amili, Sayyid Ja'far Murtaza, Vol. 3, p. 221. [6] . An-Najm: 39 «وَأَنْ لَيْسَ لِلْإِنْسَانِ إِلَّا مَا سَعَىٰ» [7] . Imam's Sahifah: Khomeini, Sayyid Ruhollah, Vol. 21, p. 447. [8] . Al-Baqarah: 155 «وَلَنَبْلُوَنَّكُمْ بِشَيْءٍ مِّنَ الْخَوفْ وَالْجُوعِ وَنَقْصٍ مِّنَ الأَمَوَالِ وَالأنفُسِ وَالثَّمَرَاتِ وَبَشِّرِ الصَّابِرِينَ» [9] . Al-Kahf: 29 «وَقُلِ الحَقُّ مِنْ رَبِّكُمْ فَمَنْ شاءَ فَلْيُؤْمِنْ وَمَنْ شاءَ فَلْيَكْفُرْ» [10] . Al-Shura: 30 «وَما أَصابَكُمْ مِنْ مُصِيبَةٍ فَبِما كَسَبَتْ أَيْدِيكُمْ وَيَعْفُو عَنْ كَثِيرٍ»

How Can the Claim of the Four Deputies (Nuwwab al-Arba’a) to Represent Imam Mahdi (AJTF) Be Proven During the Minor Occultation? In the era of the Minor Occultation, four individuals were appointed as representatives of Imam Mahdi (AJTF). These four individuals, known as the "Four Deputies" (Nuwwab al-Arba’a), were: 'Uthman ibn Sa'id, Muhammad ibn 'Uthman, Husayn ibn Ruh Nawbakhti, and 'Ali ibn Muhammad al-Samuri. But how can we believe the claim of these individuals to represent the Hidden Imam (AJTF)? Why should we trust the Four Deputies? The credibility of the Four Deputies is rooted in their trustworthiness, and the trustworthiness of all the deputies is confirmed when the trustworthiness of the first deputy is confirmed, because the chain of deputyship begins with Uthman ibn Saeed, and subsequent deputies derived their authority from him. Therefore, by proving the trustworthiness of Uthman ibn Saeed, the trustworthiness of the other deputies is also established. Similarly, the lack of opposition from the Imami scholars to the deputyship of the Four Deputies is itself the best evidence of the truth of the claim of the Four Deputies to represent the Hidden Imam (AJTF). It shows that the Imami scholars and the Shia community accepted this deputyship and had no doubt about it throughout history. To confirm the trustworthiness of the first deputy, it is narrated that Abdullah ibn Ja'far al-Himyari reported from Ahmad ibn Ishaq that he once went to Imam Hadi (AS) and said, "My lord, sometimes I am in this city and sometimes I am not, and when I am here, it is not always possible for me to be in your service. Whose words should I accept and whom should I obey?" He said, "Abu Amr (Uthman ibn Saeed) is my trusted and faithful one. Whatever he says is from me, and whatever he delivers to you is from me." When Imam Hadi (AS) passed away, I went to Imam Hassan al-Askari (AS) and asked him the same question. He also answered like his father and said, "Abu Amr is trustworthy and faithful to my father and me during my life and death. Whatever he says is from me, and whatever message he brings you is from me."[1] In another narration, Imam Hassan al-Askari (AS) said, "My son is your Imam, and my successor after me, and you will not see him. Uthman ibn Saeed is the intermediary between him and you. Accept his words because he is the deputy of your Imam."[2] Another point to be noted is that, in addition to Uthman ibn Saeed, his son Muhammad ibn Uthman was also introduced as trustworthy and faithful by the Imam (AS). He also succeeded his father as deputy. In this regard, it is narrated that Imam Hassan al-Askari (AS) said, "Uthman ibn Saeed and his son are trustworthy to me, and whatever they deliver to you is from me, and whatever they say is from my side. So, listen to their words and obey their commands, for they are trustworthy and faithful."[3] Since the appointment of the other deputies was by Uthman ibn Saeed and his son, therefore, with the confirmation of their trustworthiness, the position and rank of the other deputies is also established. And considering the existing narrations about the appointment of the third deputy by Muhammad ibn Uthman and the fourth deputy by Hussein ibn Ruh (as the successor of Muhammad ibn Uthman), there is no doubt about the trustworthiness of the deputies. Therefore, it is reported that Muhammad ibn Uthman, at the time of his death, gathered the Shia scholars and referred everyone to Hussein ibn Ruh al-Nawbakhti and declared him his successor.[4] And it is sufficient to say about his greatness that Abu Sahl al-Nawbakhti said about the secrecy of Hussein ibn Ruh, "If he were hiding the Imam under his garment and they were to cut his body into pieces with scissors to show him, he would never do so."[5] Regarding 'Ali ibn Muhammad Samuri: It is also worth mentioning that Husayn ibn Ruh Nawbakhti bequeathed his representative position to 'Ali ibn Muhammad Samuri and appointed him as his successor. [6] In a letter issued by Imam al-Mahdi regarding Samuri, it is stated: “O 'Ali ibn Muhammad, God greatly rewards your fellow believers in your time of tribulation. You will pass away within six days. Therefore, organize your affairs and do not appoint anyone as the successor to this representative position. The Second Occultation has arrived.”[7] Conclusion: In summary, it can be said that: Confirmation by the Infallible Imams (AS): The Infallible Imams, especially Imam Hassan al-Askari (AS), explicitly emphasized the trustworthiness and reliability of Uthman ibn Saeed and his son. Transfer of deputyship from one deputy to another: Each of the Four Deputies designated the next deputy, which shows that their appointment was from Imam Mahdi (AJTF). Decrees and letters from the Hidden Imam (AJTF): The Four Deputies received decrees and letters from the Hidden Imam (AJTF) which indicated their direct connection with Imam Mahdi (AJTF). Miracles and supernatural events: The Four Deputies had miracles and supernatural events that indicated their special connection with the Hidden Imam (AJTF). Based on this evidence and proof, we can confidently say that the Four Deputies rightly acted as representatives of Imam Mahdi (AJTF) during the Minor Occultation. [1] . Al-Ghaiba: Sheikh Al-Tousi, Vol: 1, P: 354. [2] . Ibid.: page, 357 / Bihar al-Anwar: Allama al-Majlisi, Vol: 51, P: 347. [3] . Al-Kafi: Sheikh Al-Kalini, Vol: 1, P: 330. [4] . Al-Ghaiba: Sheikh Al-Tousi, Vol: 1, P: 371. [5] . Ibid.: page, 391. [6] . Ibid.: page, 394. [7] . Kamal al-Din wa tamam al-niemat: Sheikh Al-Sadooq, vol: 2, p: 516.

Is the government of Imam Mahdi (AJTF) a government accompanied by war and fighting? This question is one of the important questions raised about Imam Mahdi (AJTF) and his universal just government. Some narrations refer to war and fighting at the time of his appearance, but does this mean that his government will be based on violence and war? Imam Mahdi (AJTF) is a symbol of kindness and justice. Initially, it must be said that Imam Mahdi (AJTF), as an infallible Imam, is a compassionate companion, a caring father, a supportive brother, like a loving mother to a young child, a refuge for the nation in times of great distress.[1] In the words of Imam Ali (AS), the kindness of the Imams (AS) towards people is expressed in such terms; verily, we rejoice in your joy and grieve in your sorrow.[2] In numerous narrations, it is emphasized that Imam Mahdi (AJTF) is a source of mercy for the world[3] and seeks to establish peace and justice[4] in the world. Why might war occur? Although Imam Mahdi (AJTF) seeks peace and the implementation of justice, oppressors, and enemies will resist his just rule. These adversaries, whom Imam Mahdi (AJTF) will confront and, if necessary, eliminate, are those who stubbornly persist in their misguided ways and rebel against his leadership. Imam Mahdi’s (AJTF) government will not be unnatural, even though miraculous events will occur during its formation. It is natural that battles and conflicts will arise as part of the struggle for justice. In other words, the wars that occur during his reappearance are imposed upon Imam Mahdi (AJTF). These enemies oppose his mission and engage in conflict. Narrations about war; It is essential to note that narrations about killing and war fall into two categories: 1. Pre-Reappearance Events: Some narrations pertain to events before Imam Mahdi’s (AJTF) advent and are unrelated to the era of his rule. They merely describe the chaotic conditions prevailing before his appearance. 2. Reappearance Events: While Some of those narrations that relate to the time of the advent and the government of Imam Mahdi (AJTF) are mostly narrated by Sunnis, which due to their being mursal and having weak chains of transmission, cannot be accepted. If they exist in Shiite sources, they are not considered reliable in terms of credibility. However, authentic narrations do acknowledge that Imam Mahdi (AJTF) will engage in battles during his era. In one narration, Bashir al-Nabālī recounts that when he arrived in Medina, he asked Imam Baqir (AS) about Imam Mahdi (AJ): People claim that when Mahdi rises, everything will automatically fall into place, and he won’t spill more blood than a cupping glass. Imam Baqir (AS) responded, “Never! I swear by the One who holds my life! If things could automatically fall into place for anyone, it would undoubtedly have been for the Messenger of Allah (peace be upon him and his progeny) when his teeth were broken, and his face was wounded. Never! I swear by the One who holds my life! The work is done where we and you cleanse the bound-up sweat and blood. Then he wiped his forehead.”[5] This narration indicates that during the establishment of his government, Imam Mahdi (AJ) will face intense battles with those who oppose his mission. Although he seeks peace, his enemies will resist the establishment of his just rule. Imam Mahdi (AJTF) and his approach to enemies: Imam Mahdi (AJTF), like other Imams (AS), first resorts to preaching and guidance, and if necessary, resorts to war and combat. The Imam's emphasis on guiding people is so great that he will use all means to guide people. Imam Sadiq (AS) said in this regard: "There is no miracle of the prophets and Imams except that to complete the argument against the enemies of God, it will be manifested by our Qa'im (AJTF)."[6] Therefore, the enemies of the Imam, whom the Imam will fight and kill, will be those who, after the truth has become clear and the argument has been completed, still persist in their error and disobey the Imam. Conclusion In summary, although there may be wars during the time of the advent, the main goal of Imam Mahdi (AJTF) is to establish peace and justice. The wars are in fact in defense of right and to combat oppression and tyranny. Imam Mahdi (AJTF), as a symbol of kindness and justice, strives to create a just and peaceful world with the least amount of violence. [1] . Al-Kafi: Sheikh Al-Kulayni, Vol: 1, P: 200. [2] . Bihar Al-Anwar: Al-Allamah Al-Majlisi, Vol: 26, P: 154. [3] . Al-Kafi: Sheikh Al-Kulayni, Vol: 1, P: 528 / Kamal Al-Din and Tamam Al-Ni'mah: Sheikh Al-Saduq, Vol: 1, P: 287. [4] . Al-Ghaybah by Al-Nu'mani: Al-Nu'mani, Muhammad bin Ibrahim, Vol: 1, P: 297 / Ithbat al-hudat bi-l-nusus wa l-mu'jizat: Sheikh Hurr Al-'Amili, Vol: 5, P: 70. [5] . Al-Ghaybah by Al-Nu'mani: Al-Nu'mani, Muhammad bin Ibrahim, Vol: 1, P: 284. [6] . Ithbat al-hudat bi-l-nusus wa l-mu'jizat: Sheikh Hurr Al-Amili, Vol: 5, P: 328 / Encyclopedia of Hadiths of Imam al-Mahdi (AJTF): Al-Kurani Al-Amili, Sheikh Ali, Vol: 3, P: 380.

How Can the Hidden Imam Guide Us? In response to the question, “How can the Imam, who is in occultation, help and guide us?”, it is true that the Imam's occultation prevents us from directly receiving his help and benefiting from the light of his Imamate. However, this does not mean that the Imam has abandoned us. The Imam is always mindful of us and is responsible for guiding us. A narration attributed to Imam Mahdi (AJTF) emphasizes this: “We do not neglect your affairs, nor do we forget you. If it were not for this, calamities would befall you, and your enemies would uproot you. Therefore, fear the Almighty Allah.”[1] But one might ask, “If the Imam is in occultation, how can he guide us?” In response, we should recognize that due to his extensive knowledge,[2] the Imam can guide us through various means. Even if we do not see him physically, his influence can still impact our actions and behavior. Here are some ways: Confirmation of Our Deeds: The Imam can affirm our actions and show us that we are on the right path. For instance, in the story of Hajj Ali Baghdadi,[3] the Imam assured him that the khums he had paid was accepted. Guidance for Scholars: The Imam can assist scholars in issuing accurate verdicts (fatwas) and guiding the community. For example, in the case of the fatwa issued by Sheikh Mufid,[4] the Imam showed him that he had made a mistake and guided him. Establishing Connection with the Imam: The Imam can connect with certain individuals and indirectly convey messages to all of us. For example, in the same story of Hajj Ali Baghdadi, the Imam, appearing in the form of a Sayyid, gave him advice and guided him on the right path. Therefore, even during the occultation, the Imam has not forgotten us and helps us in various ways. The important thing is to believe in the Imam and strive to act according to his teachings. In Conclusion, the occultation of the Imam does not mean a severance of connection with the Imam. The Imam is always with us and guides the community in various ways, such as confirming our deeds, guiding scholars, and sometimes even establishing direct connections with individuals. Therefore, in explaining the benefit of the hidden Imam, it has been said that he is like the sun behind the clouds,[5] although people cannot see the sun, they benefit from the sun's rays even behind the clouds. Thus, the occultation of the Imam is not an obstacle to his duty of guidance. [1] . Al-Khara'ij wa Al-Jara'ih: Rawandi, Hibatullah bin Husayn, Vol. 2, p. 903 / Al-Ihtijaj: Tabarsi, Ahmad bin Ali, Vol. 2, p. 323. [2] . Al-Kafi: Sheikh Al-Kulayni, Vol: 1, P: 260. (بَابُ أَنَّ الْأَئِمَّةَ ع يَعْلَمُونَ عِلْمَ مَا كَانَ وَ مَا يَكُونُ وَ أَنَّهُ‌ لَا يَخْفَى عَلَيْهِمُ الشَّيْ‌ءُ صَلَوَاتُ اللَّهِ عَلَيْهِمْ‌) [3] ."This story is about a man named Hajj Ali Baghdadi. He had already given a portion of his religious dues (khums) to scholars. However, he intended to give the remainder to another scholar and thus set out toward Kazimayn. Along the way, he unexpectedly encountered Imam Mahdi (AJTF) and spent some time in his company. During this period, Hajj Ali Baghdadi posed various questions to the Imam, who graciously provided answers." Al-Najm al-Thaqib: Al-Tabarsi al-Nuri, Hussein, Vol: 2, p: 152. [4] ."In the time of Sheikh Mufid, it is narrated that one day a man came to Sheikh Mufid's door and asked him what should be done if a pregnant woman died. Should they cut open the woman's abdomen and remove the fetus, or bury the mother and fetus together? Sheikh Mufid told him to bury the mother and fetus together. However, on the way, a man on horseback caught up with him and said that Sheikh Mufid had said to cut open the mother's abdomen and remove the fetus. The questioner did the same. When he returned to Sheikh Mufid and told him what had happened, the Sheikh realized that it was the Imam Mahdi (AJTF) who had given this ruling instead of him." Stories of the Scholars: Muhammad bin Sulayman, Tonekaboni, p. 399 [5] . Kamal Al-Din and Tamam Al-Ni’mah: Sheikh Al-Saduq, Vol: 1, P: 207.

What will be the condition of the Shiites during the era of the reappearance of Imam Mahdi (AJTF)? Based on Islamic narrations and texts, the Shiites will enjoy a very favorable situation in the era of Imam Mahdi's reappearance (AJTF). Some of the characteristics of the Shiite community in the era of the reappearance, as mentioned in the narrations, are: • Correct teaching of the Quran: The Shiites will engage in the correct teaching of the Noble Quran and prevent innovations and deviations in its interpretation and teaching. Imam Ali (AS) says: "It is as if I see my Shiites in the Mosque of Kufa, having set up tents and teaching the people the Quran as it was revealed.[1] • Intellectual and spiritual elevation: The intellect and knowledge of people will reach their peak, and they will gain a deep understanding of Islamic knowledge. A narration from Imam Baqir (AS) states that during the time of Imam Mahdi (AJTF), people's intellects will become perfect, and they will attain a high level of understanding.[2] • Physical and spiritual fortitude: Shiites will possess strong bodies and steadfast souls, and they will be resilient in the face of difficulties and hardships. A narration from Imam Sajjad (AS) states in this regard that Allah will remove afflictions from our Shiites and make their hearts like pieces of iron. Allah will make the strength of each of their men equal to that of forty men, and they will become rulers of the earth. [3] Similar to this narration, Imam Baqir (AS) also narrated, which has an additional point: "Your hearts will become like pieces of iron; to such an extent that if you strike a mountain with those hearts, you will split it and move it from its place." [4] • Perfect health: Diseases and weaknesses will disappear, and Shiites will enjoy perfect health. A narration from Imam Baqir (AS) states that whoever witnesses the reappearance of the Mahdi of the Household of the Prophet, if they are sick, they will become healthy, and if they are weak, they will become strong. [5] • Extensive and rapid communication: Shiites will easily and quickly communicate with each other and benefit from up-to-date news and information. A narration from Imam Sadiq (AS) states that during the uprising of our Qa'im, Allah will expand the hearing and sight of our Shiites so that there will no longer be any intermediary or distance between them and the Imam. When He speaks to them, they will hear and look at Him while He remains in His place. [6] In another narration, it is stated that a Shiite, even if he is in the East, will be able to see his brother who is in the West, and likewise, if he is in the West, he will be able to see his brother who is in the East. [7] • Prosperity and comfort: With the establishment of justice and the equitable distribution of wealth, prosperity and comfort will be provided for all people. Imam Baqir (AS) is narrated to have said: "All the wealth of the world will be gathered to the Mahdi, whatever is in the heart of the earth and whatever is on the surface of the earth. Then the Mahdi will say to the people: 'Come and take this wealth. This is the same wealth that you cut off ties of kinship for, and you offended your relatives, and you shed innocent blood, and you committed grave sins. Come and take.'[8] In another place, he says: 'The Mahdi will give wealth to people twice a year and distribute food rations twice a month. He will treat people equally so that there will be no need for Zakat, and the owners of Zakat will bring their Zakat to the needy Shiites, but they will not accept it, so they will insist and go around the houses and homes to get them to accept the Zakat, but the people will come out and say: 'We have no need for your money.'[9] • Flourishing land and increased blessings: The land will flourish and be blessed with abundant resources. The Prophet (SAW) is quoted as saying: "My nation, at the time of the appearance of the Mahdi, will attain blessings that they have never attained before in any era. In that time, the sky will rain abundantly, and the earth will not withhold any plant within itself." [10] Imam Baqir (AS) says: "His rule will encompass the East and West of the world, and the treasures of the earth will appear for him. And in the entire world, there will remain no place of ruin except that he will make it prosperous. [11] Imam Ali (AS) is also narrated that: "The earth will bring out for him what it has in its depths and will leave all its facilities and blessings at his disposal." [12] • Reign of justice and security: Oppression and injustice will be eradicated, and justice and security will prevail throughout the world. Abu Sa'id Khudri narrates: "The Prophet (SAW) said: 'I give you glad news of the Mahdi; he will arise in my nation at a time of discord among people and earthquakes. Then he will fill the earth with justice and equity, just as it has been filled with oppression and injustice. The inhabitants of the heavens and the earth will be pleased with him, and he will distribute wealth equitably.' Someone asked him, 'What is the meaning of equitable distribution?' He said, 'Equally among the people.' And he said, 'Allah will fill the hearts of Muhammad's nation with contentment, and his (the Mahdi's) justice will encompass everyone.'"[13] Imam Ali (AS) says: "If our Qa'im arises, the sky will pour down its blessings and the earth will grow its plants, and hatred and enmity will vanish from the hearts of servants, and the wild animals and beasts will live in harmony, to the extent that a woman, wearing ornaments, can travel from Iraq to Syria and step on anything but greens, and no predator will disturb or frighten her." [14] In summary, the Shiites will attain human perfection and both worldly and spiritual happiness in the era of the reappearance. [1] . Al-Ghaybah: Muhammad ibn Ibrahim al-Numani, Vol: 1, P: 318. [2] . Al-Kafi: Sheikh al-Kulayni, Vol: 1, P: 25. [3] . Al-Khisal: Sheikh al-Saduq, Vol: 2, P: 541. [4] . Al-Kafi: Sheikh al-Kulayni, Vol: 8, P: 294 / Bihar al-Anwar: Allameh Majlesi, Vol: 52, P: 335. [5] . Al-Khara'ij wa al-Jarah: Qutb al-Din al-Rawandi, Vol: 2, P: 839 / Bihar al-Anwar: Allameh Majlesi, Vol: 52, P: 335. [6] . Al-Kafi: Sheikh al-Kulayni, Vol: 8, P: 241. [7] . Bihar al-Anwar: Allameh Majlesi, Vol: 52, P: 391. [8] . Al-Ghaybah: Muhammad ibn Ibrahim al-Numani, P: 237. [9] . Bihar al-Anwar: Allameh Majlesi, Vol: 52, P: 390. [10] . Al-Malahim wa al-Fitan fi Zuhoor al-Gha'ib al-Muntazar: Sayyid ibn Tawus, Vol: 1, P: 71 / Bihar al-Anwar: Allameh Majlesi, Vol: 51, P: 83. [11] . Kamal al-Din wa Tamam al-Ni'mah: Sheikh al-Saduq, Vol: 1, P: 331. [12] . Nahj al-Balagha, Sermon 138:«و تخرج له الارض افالیذ کبدها و تلقى الیه سلما مقالیدها» [13] . Ghayat al-Maram wa Hujjat al-Khisam fi Ta'yin al-Imam: Sayyid Hashim al-Bahrani, Vol: 7, P: 112. [14] . Al-Khisal: Sheikh al-Saduq, Vol: 2, P: 626.

What is the philosophy of the Occultation of Imam Mahdi (AJTF)? Numerous wisdoms regarding the Occultation of Imam Al-Mahdi (AJTF) have been mentioned in the narrations, some of which are as follows: 1. Testing and Recognizing True Believers: The Prophet Muhammad (SAW) has stated that the testing of people is one of the wisdoms behind the Occultation, so that only true believers will remain steadfast in their belief in his Imamate. [1] Imam Kazim (AS) narrates that when my fifth son is in hiding, you should safeguard your faith and not be misled from your religion. He will experience a period of Occultation that will cause some believers to stray from their beliefs; this Occultation is a test from Allah for His servants.[2] The late Kulaini also reported a narration with this meaning from Imam Sadiq (AS).[3] 2. Preserving the Imam’s Life from Oppressive Rulers: The Imam’s occultation ensures his safety and protects him from harm caused by tyrannical rulers. For instance, Zurarah bin A'yan reports that Imam al-Baqir (AS) mentioned that there is indeed a period of Occultation for our Mahdi (AJTF) before his reappearance. I asked, “What is the reason for his Occultation?” The Imam pointed to his abdomen and said, “He fears for his life (that he will be killed).” [4] 3. No Oath of Allegiance to Any Tyrant or Oppressor: The Commander of the Faithful (AS) stated, “When our Mahdi (AJTF) rises, no one’s pledge of allegiance will be upon him, and for this reason, his birth will occur secretly, and subsequently, he will be in Occultation.” This emphasizes that the Imam will not submit to any oppressive ruler, and his Occultation is part of this divine plan. [5] However, it is essential to emphasize that all these points represent wisdoms regarding the Occultation of Imam Al-Mahdi (AJTF), but none of them can be considered the main cause for his Occultation. The true cause for the Imam's Occultation is ultimately a mystery known only to Allah and the Imams themselves. As Abdullah ibn Fadl Hashemi reported, Imam Ja’far al-Sadiq (AS) "the Imam’s Occultation is a necessity imposed upon him, so much so that the people of falsehood will doubt during this period." I asked, “Why is he in Occultation?” He replied, "The cause for his Occultation is something that we have not been permitted to reveal to you." I said, “What wisdom is there in his Occultation?” He said: “The wisdom of his Occultation is the same wisdom that existed in the Occultation of the divine saints before him. The cause of his Occultation will become clear after his reappearance, just as the reasons behind the actions of Prophet Khidr (AS)—such as breaking the ship, killing the boy, and erecting the wall— were not understood by Moses (AS) until the time of separation arrived.”[6] In conclusion, it can be stated that the true cause and philosophy behind the Occultation of Imam Al-Mahdi (AJTF) is one of the divine mysteries, of which only Allah and the infallible Imams (AS) have complete knowledge. Nevertheless, according to the statements of the infallible Imams (AS), several matters have been proposed as the wisdom behind the Occultation, some of which were mentioned. [1] . Bihar Al-Anwar: Al-'Allama Al-Majlisi, Vol: 23, P: 289. [2] . Al-Ghaybah: Sheikh al-Tusi Vol: 1 P: 166 [3] . Al-Kafi: Sheikh al-Kulayni Vol: 1 P: 336 [4] . Al-Ghaybah: Al-Nu'mani, Muhammad bin Ibrahim, Vol: 1, P: 177 / Al-Kafi: Sheikh Al-Kulayni, Vol: 1, P: 337 / Kamal Al-Din va Tamam Al-Ni'mah: Sheikh Al-Saduq, Vol: 2, P: 481. [5] . Kamal Al-Din va Tamam Al-Ni'mah: Sheikh Al-Saduq, Vol: 1, P: 303 / Bihar Al-Anwar: Allamah Al-Majlisi, Vol: 52, P: 96 / A'lam Al-Wara Be-Alam Al-Huda: Sheikh Al-Tabarsi, Vol: 2, P: 272. [6] . Kamal Al-Din va Tamam Al-Ni'mah: Sheikh Al-Saduq, Vol: 2, P: 482.

Is the occultation of divine saints in human history a precedent, or is it unique to Imam Mahdi (AJTF)? Throughout human history, there have been numerous instances of the absence or occultation of divine prophets and saints. One example is the absence of Prophet Moses for forty days from his people.[1] Regarding Prophet Jonah, it is mentioned that when his people increased their opposition and reproached him, he left them, and no one knew where he was for a while.[2] There is also narrated that Prophet Idris began his prophethood during the reign of a tyrant king who killed a believer and confiscated his property. Allah commanded Idris to warn the king, who then ordered Idris’s execution. Idris fled and cursed the city, hiding in the mountains for twenty years.[3] Similarly, it is narrated that before his death, Joseph informed his followers about the coming of a savior and described his characteristics. His followers waited for four hundred years until they saw the signs of the savior (who was Prophet Moses). Moses then disappeared from them and went to Prophet Jethro (Shuaib), returning after forty years.[4] Jesus is also one of the prophets that the Qur'an says about him; Jesus has disappeared from the eyes of the people, while the People of the Book believe that he was crucified.[5] And at the time of Imam Mahdi's advent, he will descend from the heavens.[6] Another figure mentioned in the Quran[7] is Khidr, who is still alive and has drunk from the water of life.[8] Despite his presence in this world, he is hidden from people’s sight. These are just a few examples of the relatively long absences of some divine prophets, indicating that the concept of occultation is not unique to Imam Mahdi (AJTF) and is a divine test that has existed in the past. [1] . Al-Baqarah: 51 / Al-A'raf: 142. [2] . Al-Anbiya: 87. [3] . Kamal Al-Din wa Tamam Al-Ni'mah: Al-Sheikh Al-Saduq. Vol: 1. P: 127. [4] . Ibid. P:145. [5] . An-Nisa: 154-159 "وَقَوْلِهِمْ إِنَّا قَتَلْنَا الْمَسِيحَ عِيسَى ابْنَ مَرْيَمَ رَسُولَ اللّهِ وَمَا قَتَلُوهُ وَمَا صَلَبُوهُ وَلَكِن شُبِّهَ لَهُمْ وَإِنَّ الَّذِينَ اخْتَلَفُواْ فِيهِ لَفِي شَكٍّ مِّنْهُ مَا لَهُم بِهِ مِنْ عِلْمٍ إِلاَّ اتِّبَاعَ الظَّنِّ وَمَا قَتَلُوهُ يَقِينًا ﴿157﴾ بَل رَّفَعَهُ اللّهُ إِلَيْهِ وَكَانَ اللّهُ عَزِيزًا حَكِيمًا ﴿158﴾ وَإِن مِّنْ أَهْلِ الْكِتَابِ إِلاَّ لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ وَيَوْمَ الْقِيَامَةِ يَكُونُ عَلَيْهِمْ شَهِيدًا ﴿159﴾" [6] . Uqad aldorar fi 'akhbar almuntazar: alsalmi, yusif bin yahyaa, Vol: 1, P: 73. [7] . Al-Kahf: 60-82. [8] . Uyun Akhbar Al-Ridha (AS): Sheikh Al-Saduq, Vol: 1, P: 53 / Kamal Al-Din wa Tamam Al-Ni'mah: Al-Sheikh Al-Saduq. Vol: 2 P: 390.

What Are Events and Signs of the Advent of the Savior in Different Religions? Different religions have various perspectives on the events that will occur before the coming of the savior. Here are some of these views: Hinduism: The concept of the savior in Hinduism is embodied in the figure of Kalki, who will appear at the end of times when the world is covered by injustice and darkness, and the unworthy dominate people’s lives and possessions. Vishnu will appear as Kalki in the future, like Christ, to save the world. He will hold a flaming sword and ride a white horse, coming to establish truth and eliminate falsehood. This marks the fourth stage of the cosmic cycle, after which the world will end.[1] Before his appearance, social and spiritual life will descend to its lowest point, paving the way for final decline. Rulers will kill their subjects, people will harm their neighbors, and nothing spiritual will hold any value. Even the Brahmins will not be able to help the people and will go their own way. People will seek gold and power, truth and love will disappear from the earth, and lies will become the standard for everything. Sacred rituals will vanish, washing will be done only for cleanliness, mutual consent will replace marriage ceremonies, boasting will replace learning, and thieves and plunderers will make the laws and become rulers. It is at this time that he will come.[2] In the sacred Hindu text “Bhagavad Gita,” it is stated: “Whenever there is a decline in righteousness and an increase in unrighteousness, O Arjun, at that time I manifest Myself on earth.[3] To protect the good, destroy the wicked, and establish righteousness, I appear in every age.”[4] Zoroastrianism: In Zoroastrianism, the appearance of a savior at the end of times is emphasized. In this faith, there is a cosmic power or spirit of good named Ahura Mazda and an opposing cosmic power or great spirit of evil named Angra Mainyu. Throughout history, these two forces will battle until the end of times, when good will triumph over evil, leading to the realm of peace, purity, and the elevation of Ahura Mazda with the appearance of Saoshyant, marking the end of times.[5] In his Gathas (Hymns), Zarathushtra tells us of The World Savior, Saoshyant (MP Soshyant), who is to come and stop the cruelty of bloodthirsty and wicked people, and renew the world, and end death. See Yasna 48.11-12, Yasna 43.3, The victorious Saoshyant and his helpers make the world wonderful. Three saviors will be born of virgins miraculously impregnated with Zarathushtra's seed while bathing in Lake Kansaoya: Ushedar, Ushedarmah, and the Saoshyant (named Astvat-ereta).[6] The time of Saoshyant’s appearance: According to the sacred texts of Zoroastrianism, the saviors will appear and help the people when the world is engulfed in the oppression and hatred of Angra Mainyu, and the wicked dominate the good; religion and justice are corrupted by the impure; religion weakens, and only a name and lifeless form remain. At that time, chivalry and good character will also have left the world. In this faith, the day and month of the saviors’ appearance are also specified. In a Pahlavi treatise named “Month of Farvardin, Day of Khordad” or “Matikan Fravartin Roj Khordad,” twenty-five events are listed that have occurred or will occur on the sixth day of this month. One of these events is the appearance of the saviors and their helpers. However, no exact time for their appearance is specified in the Avesta.[7] Judaism: The time of the appearance of the Messiah, which is determined by God, is a very hidden and secret mystery. However, many signs regarding the conditions of his coming have been mentioned. Some of these conditions are distressing and worrying.[8] In any case, some of these signs have been mentioned, and the Talmud predicts the characteristics of the period of the absence of the Messiah as follows: a decrease in the number of religious scholars, an increase in hardships and severe decrees, famines and severe wars, the hatred of pious people, the transformation of scientific centers into places of entertainment, the loss of truth, disrespect of the young towards the old, confrontation of daughter with mother and daughter-in-law with mother-in-law, and the severe impudence and rudeness of the people of the period. (Sanhedrin Tractate, page 97a and Sotah Tractate, page 49b)[9] Christianity: In the Bible, signs are mentioned for the appearance of the Savior, which is the coming of Christ, including: “For nation will fight against nation, and kingdom against kingdom. There will be famines and earthquakes in various places.”[10] “'Immediately after the distress of those days the sun will be darkened, the moon will not give its light, the stars will fall from the sky and the powers of the heavens will be shaken.”[11] “There will be signs in the sun and moon and stars; on earth nations in agony, bewildered by the turmoil of the ocean and its waves; men fainting away with terror and fear at what menaces the world, for the powers of heaven will be shaken. And then they will see the Son of man coming in a cloud with power and great glory. When these things begin to take place, stand erect, hold your heads high, because your liberation is near at hand!”[12] According to the Bible, the appearance of the Antichrist is also one of the events that will occur before the appearance of Jesus.[13] Islam: From the collection of narrations in the books of Hadith, Tafsir, and history about the era of the appearance of the Promised Mahdi, two points are obtained: First, in this era, before the appearance of the Promised Mahdi, moral corruption and oppression will encompass all human societies and become the most common phenomenon in human relations. Second, after the appearance of the Mahdi, a great transformation will occur in societies, corruption and oppression will disappear, and monotheism, justice, and complete intellectual and practical growth will spread throughout human life. The most famous Hadith, which has been narrated in various phrases, considers the main sign of the Mahdi’s rule in the end times to be the establishment of justice throughout the world. Abu Sa’id al-Khudri said: The Messenger of Allah (SAW) said: “I give you the good news of the Mahdi. He will be sent in my nation at a time of people’s disputes and earthquakes. He will fill the earth with justice and fairness as it was filled with oppression and injustice. The inhabitants of the heavens and the earth will be pleased with him.”[14] In some Islamic narrations, other signs for the end times are also mentioned, such as the appearance of the Antichrist, the appearance of the Beast of the Earth, and the descent of Jesus among the people.[15] As a result, it can be stated that similar events for the end times and the appearance of the Savior have been mentioned in the world’s religions.[16] [1] . Tārīkh-e Jāme’-e Adyān (Comprehensive History of Religions): John B. Noss, translator: Ali Asghar Hekmat, third edition, p. 194. [2] . The Promised Savior in Major Religions Before Islam: Mahin Arab. [3] . https://www.holy-bhagavad-gita.org/chapter/4/verse/7 [4] . Gita. (Bhagavad Gita). Or the Song of the Gods (1995), translated by Mohammad Ali Movahed, Tehran: Kharazmi Publications, third edition: fourth discourse, p. 93. [5] . Tārīkh-e Jāme’-e Adyān (Comprehensive History of Religions): John B. Noss, translator: Ali Asghar Hekmat, third edition, p. 319. [6] . Avesta Book. Refer to the website: https://www.avesta.org/zcomet.html [7] . Nejāt Bakhshī dar Āyīn-e Zartosht (Salvation in Zoroastrianism): Mohammad Sepehri. [8] . (Talmud Gemara Sota 49 b) quoted from the official website of the Tehran Jewish Community. [9] . “The Savior of the World and the Era of Appearance from the Perspective of Judaism”: Omid Mohebbati Moghadam, Mahdavi Studies Quarterly, fifth year, issue 20, spring 2017, p. 100. [10] . Holy Bible, Gospel of Matthew, 24: 7. [11] . Ibid, 24: 29. [12] . Holy Bible, Gospel of Luke, 21: 25-28. [13] . Holy Bible, First Epistle of John, 2: 18. [14] . Al-Ghaybah: Sheikh Al-Tusi, vol: 1, p: 178. [15] . Ibid; p: 436. [16] . For further reading, refer to: End Times: Fathollah Mojtaba’i - Mohammad Mojtahed Shabestari - Ahmad Tafazzoli, article / Islamic Theology Encyclopedia (End Times): A group of researchers, volume: 1, page: 2.

What Qur’anic Evidence Supports the Existence of Imam Mahdi (AJTF)? There are several verses in the Quran that the Imams (AS) have interpreted as referring to the existence of Imam Mahdi (AJTF). Here are a few examples: 1. وَلَقَدْ كَتَبْنَا فِي الزَّبُورِ مِنْ بَعْدِ الذِّكْرِ أَنَّ الْأَرْضَ يَرِثُهَا عِبَادِيَ الصَّالِحُونَ""[1] “And We have already written in the Psalms, after the Torah: Indeed, My righteous servants shall inherit the earth.” Imam Baqir (AS) has said that “My righteous servants” refers to the Mahdi and his companions.[2] 2. "وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِنْ قَبْلِهِمْ وَلَيُمَكِّنَنَّ لَهُمْ دِينَهُمُ الَّذِي ارْتَضَى لَهُمْ وَلَيُبَدِّلَنَّهُمْ مِنْ بَعْدِ خَوْفِهِمْ أَمْنًا يَعْبُدُونَنِي لَا يُشْرِكُونَ بِي شَيْئًا وَمَنْ كَفَرَ بَعْدَ ذَلِكَ فَأُولَئِكَ هُمُ الْفَاسِقُونَ"[3] “Allah has promised those who have believed among you and done righteous deeds that He will surely grant them succession [to authority] upon the earth just as He granted it to those before them and that He will surely establish for them [therein] their religion which He has preferred for them and that He will surely substitute for them, after their fear, security, [for] they worship Me, not associating anything with Me. But whoever disbelieves after that - then those are the defiantly disobedient.” Imam Sadiq (AS) has said that this verse refers to the Mahdi and his companions.[4] 3. "وَنُرِيدُ أَنْ نَمُنَّ عَلَى الَّذِينَ اسْتُضْعِفُوا فِي الْأَرْضِ وَنَجْعَلَهُمْ أَئِمَّةً وَنَجْعَلَهُمُ الْوَارِثِينَ"[5] “And We wanted to confer favor upon those who were oppressed in the land and make them leaders and make them inheritors.” Imam Ali (AS) said about this verse: “They are the oppressed ones from the family of Muhammad. After their hardship and difficulty, Allah will send their Mahdi and make them honorable and their enemies humiliated.”[6] 4. "یوم یاتی بعض آیات ربک لاینفع نفسا ایمانها لم تکن آمنت من قبل"[7] “The day when some of the signs of your Lord will come, no soul will benefit from its faith as long as it had not believed before.” It is narrated that Imam Sadiq (AS) said about this verse: “The ‘signs’ are the Imams, and ‘some of the signs’ refers to the Mahdi from the family of Muhammad (AS).”[8] 5. "و اذان من الله و رسوله الی الناس یوم الحج الاکبر"[9] “And an announcement from Allah and His Messenger to the people on the day of the greater pilgrimage.” It is narrated from Imam Baqir and Imam Sadiq (AS) that the ‘greater pilgrimage’ refers to the appearance of the Mahdi (AJTF).[10] 6. [11]"وَ لَقَدْ أَرْسَلْنا مُوسى‏ بِآیاتِنا أَنْ أَخْرِجْ قَوْمَكَ مِنَ الظُّلُماتِ إِلَى النُّورِ وَ ذَكِّرْهُمْ بِأَیَّامِ اللَّهِ إِنَّ في‏ ذلِكَ لَآیاتٍ لِكُلِّ صَبَّارٍ شَكُورٍ" “And We certainly sent Moses with Our signs, [saying], ‘Bring out your people from darknesses into the light and remind them of the days of Allah.’ Indeed in that are signs for everyone patient and grateful.” Imam Baqir (AS) said about this verse: “The ‘days of Allah’ are three: the day of the rise of the Mahdi from the family of Muhammad, the day of death, and the day of resurrection.”[12] 7. ""بَقِيَّتُ اللَّهِ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ مُؤْمِنِينَ وَمَا أَنَا عَلَيْكُمْ بِحَفِيظٍ[13] “What remains from Allah is better for you if you should be believers. And I am not a guardian over you.” Omar ibn Zahir narrates: A man asked Imam Sadiq (AS) if it is appropriate to address Imam Mahdi (AJTF) with the title “Amir al-Mu’minin” (Commander of the Faithful). The Imam replied: “No, this title is exclusively for Imam Ali (AS). No one before him was called by this name, and after him, only a disbeliever would use it for himself.” I asked: “May I be sacrificed for you, how should we address him?” The Imam replied: “You should say: "Peace be upon you, O remainder of Allah." Then he recited this verse…[14] Based on this, the term “Baqiyyatullah” (remainder of Allah) in the holy verse refers to Imam Mahdi (AJTF). [1] . Al-Anbiya: 105. [2] . Muntakhab al-Athar fi al-Imam al-Thani Ashar (AS): al-Safi, al-Sheikh Lotfollah Vol: 2 P: 32. [3] . An-Nur: 55. [4] . Muntakhab al-Athar fi al-Imam al-Thani Ashar (AS): al-Safi, al-Sheikh Lotfollah Vol: 2 P: 45. [5] . Al-Qasas: 5. [6] . Al-Ghaybah: al-Sheikh al-Tusi, Vol: 1 P: 184. [7] . Al-An'am: 158. [8] . Kamal Al-Din and Tamam Al-Ni'mah: Sheikh Al-Saduq, Vol: 2 P: 336. [9] . At-Tawbah: 3. [10] . Tafsir Al-Ayyashi: Al-Ayyashi, Muhammad bin Mas'ud, Vol: 2 P: 76. [11] . Al-Ibrahim: 5. [12] . Musnad of Imam Al-Sadiq Abu Abdullah Ja'far bin Muhammad (as): Al-Attarodi, Sheikh Azizullah, Vol: 7 P: 143. [13] . Al-Hud: 86. [14] . Al-Kafi: Sheikh Al-Kulayni, Vol: 1 P: 411.

How can the existence of Imam Mahdi (AJTF) be proven from Shia hadiths? Shia hadiths about the existence of Imam Mahdi (AJTF) are numerous, anyone with even a basic understanding of Shia sources would acknowledge this fact. Here are some examples: 1. Narrations referring to the birth of Imam Mahdi (AJTF):[1] For instance, Ahmad ibn Muhammad narrates that when Zubeiri (an opponent of Imam Hasan al-Askari) was killed, Imam Hasan al-Askari said, "This is the punishment for someone who slanders God and His saints. He claimed that he would kill me and that I would have no offspring. So how did he see the power of God?" The narrator continues, "Meanwhile, Imam Hasan al-Askari had a son named Muhammad born in the year 256 AH."[2] 2. Narrations indicating that some people have testified to seeing the Imam:[3] “Dhu Ibn Ali al-Ajali” quotes one of the servants of the Imam: “One day, I entered upon the Imam, and he was in the outer room when I heard a movement in one of the rooms. The Imam told me, ‘Do not move from your place.’ So, I did not dare to enter or leave and stood there until a maid came out, carrying something covered. The Imam told me, ‘Come in.’ When I entered, he told the maid to return. The maid returned and came to the Imam. The Imam said: ‘Reveal what you have and remove the cover.’ The maid revealed a fair and handsome boy. The Imam said to me: ‘This is your master.’”[4] 3. Hadiths where Imam Hasan al-Askari (AS) designates Imam Mahdi (AJTF) as his successor:[5] "Muhammad ibn Ali ibn Bilal" narrates that I received a command from Imam Hasan al-Askari (AS) two years before his death, informing me of his successor. And again, three days before his death, I received a letter informing me of his successor.[6] 4. Narrations from the Imams (AS) about the existence of Imam Mahdi (AJTF):[7] o Imam al-Jawad (AS) narrates that Imam Ali (AS) was sitting with Imam Hasan (AS) when Khidr entered in disguise and asked Imam Ali some questions. After Imam Ali answered, Khidr testified to the Imamate of each of the Imams and mentioned Imam Mahdi (AJTF) by saying: “I testify to the Imamate of a man who is the son of Hasan and will not be named or referred to by his title until his Imamate is revealed, and he will fill the earth with justice as it has been filled with oppression and injustice.”[8] o Kharaza Qumi narrates a hadith from Imam al-Sadiq (AS)about knowing the Imam, in which the Imam said, " We believe that Imam has all the rank of prophecy except that he is not given revelation, and that we consider obedience to him to be obedience to Allah 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."[9] o In a narration from Di'bil al-Khuza’i, Imam al-Ridha (AS) tells him: “Do you know who the Imam (Qa’im) is and when he will rise?” He replied: “No.” The Imam continued: “My son Muhammad is the Imam after me, and after him, his son Ali, and after him, his son Hasan, and after Hasan, his son the Hujjat Qa’im, the Imam of the Ummah, whom the believers will await during his occultation and will obey after his appearance. If only one day remains of the world’s life, Allah will prolong that day until he comes and fills the earth with justice as it has been filled with oppression.[10] Thus, Imam al-Ridha (AS) confirms the existence and reappearance of Imam Mahdi (AJTF).” As a result, the discussion about the existence of Imam Mahdi (AJTF), his occultation, his reappearance, etc., is consecutive and undeniable in Shia narrations. [1] . For further study, refer to these sources: Kamal al-Din wa Tamam al-Ni'mah: Sheikh al-Saduq, Vol: 2, P: 424 / Al-Ghaybah: Sheikh al-Tusi, Vol: 1 P: 229 / Al-Ghaybah: al-Nu'mani, Muhammad ibn Ibrahim, Vol: 1, P: 12. [2] . Al-Kafi: Sheikh al-Kulayni, Vol: 1, P: 514. [3] . For further study, refer to these sources: Kamal al-Din wa Tamam al-Ni'mah: Sheikh al-Saduq, Vol: 2, P: 434 / Al-Ghaybah: Sheikh al-Tusi, Vol: 1, P: 253. [4] . Al-Kafi: Sheikh Al-Kulayni, Vol: 1, P: 514. [5] . For further study, refer to these sources: Al-Ghaybah: Sheikh Al-Tusi, Vol: 1, P: 33 / Kamal Al-Din and Tamam Al-Ni'mah: Sheikh Al-Saduq, Vol: 2, P: 378 / Al-Ghaybah: Al-Nu'mani, Muhammad bin Ibrahim, Vol: 1, P: 90. [6] . Al-Kafi: Sheikh Al-Kulayni, Vol: 1, P: 328. [7] . Al-Ghaybah: Sheikh Al-Tusi, Vol: 1, P: 232. [8] . Al-Kafi: Sheikh Al-Kulayni, Vol: 1, P: 525. [9] . Kifayat Al-Athar fi Al-Nass 'ala Al-A’immah Al-Ithnay 'Ashar: Ali ibn Muhammad Al-Khazaz Vol: 1, P: 262. [10] . Uyun Akhbar Al-Ridha (AS): Sheikh Al-Saduq, Vol: 1, P: 297.

How is it possible for Imam Mahdi (AJTF) to live more than a thousand years? The important point to mention initially is the possibility of human longevity, indicating that a long life for humans is possible. The Quran states about Prophet Noah (AS): “We sent Noah to his people, and he lived among them for nine hundred and fifty years until the flood overtook them while they were wrongdoers.”[1] This verse indicates that Noah (AS) lived among his people for nine hundred and fifty years; however, the Quran does not specify how many years he lived before his mission or how many years he lived after the flood and the destruction of his people. In the Torah, which is the holy book of the Jews and accepted by Christians, the lives of many individuals with extraordinary and unusual lifespans are described. It states that “Adam” lived for 930 years, “Enosh” for 905 years, “Kenan” for 910 years, “Methuselah” for 969 years, and “Lamech” for 777 years, and then they died.[2] In Islamic traditions, there are also references to individuals with long lifespans. In a narration from Imam Sadiq (AS), it is mentioned that Noah (AS) lived for two thousand five hundred years.[3] Some narrations state that Mahdi (AJTF) has a tradition from Noah (AS), which is the long lifespan.[4] Prophet Khidr (AS) is another divine figure who, according to many narrations, has not died and is still alive. The Quran narrates the story between him and Prophet Moses (AS),[5] and in a narration from Imam Hasan al-Askari (AS), it is mentioned that he will not die until the Day of Judgment and the blowing of the trumpet….[6] From a scientific perspective, it cannot be said that a long lifespan for humans is impossible. Dr. Alexis Carrel, a scientist who focused on cancer treatment for a while, although his research did not reach a conclusion on this subject, revealed a truth: human cellular tissue does not perish on its own, and if placed in a suitable condition, it can have a long lifespan.[7] Similar views exist among other scientists,[8] indicating that scientifically, it is not possible to definitively set a limit on human lifespan. Another important point to consider is that even if we accept that such a long lifespan is naturally impossible, it does not pose a problem for the long lifespan of Imam Mahdi (AJTF), as his long life and physical health are due to supernatural and miraculous reasons. And God has willed it so.[9] Therefore, it cannot be absolutely denied that a long lifespan is impossible, nor can the existence of Imam Mahdi (AJTF) be denied based on this. [1] . Al-Ankabut: 14 "وَلَقَدْ أَرْسَلْنَا نُوحًا إِلَىٰ قَوْمِهِ فَلَبِثَ فِيهِمْ أَلْفَ سَنَةٍ إِلَّا خَمْسِينَ عَامًا" [2] . Bible, Torah, Book of Genesis, Chapter: 5, Verses: 5-32. [3] . Al-Kafi: Kilini, Muhammad bin Yaqub, vol. 8, p. 284, hadith 429. [4] . Kamal Al-Din and Tamam Al-Ni'mah: Sheikh Al-Saduq, Vol: 1, P: 322 [5] . Al-Kahf: 65-82 [6] . Montakhab al-Asar fi al-Imam al-Thani Ashar (AS): Al-Safi, Sheikh Lotfollah, Vol: 2, P: 283 [7] . Yadgar Magazine, Dey of 1323 (Solar Hijri), Number 5, Ahval-e Bozorgān (The status of great scientists), P: 75. [8] . Mau'ood Shenasi va Pasokh be Shobhaat: Ali Asghar Rizvani, P: 510. [9] . Buhuth Havl al-Mahdawiyeh: Shahid Sadr, P: 63 / Shi'a in Islam: Allameh Tabatabaei, Vol: 1, P: 235.

Who is Ahmad al-Hassan and what are his beliefs? Ahmad al-Hassan, also known as Ahmad al-Hassan al-Basri, with the full name Ahmad bin Ismail bin Saleh bin Hussein bin Salman, was born in 1992 in Basra. He is from the Al-Bu-Suwaylim tribe, one of the tribes of the Sayyamer clan in the Medina district located in the northern region of Basra province. In his autobiography, which he wrote himself, it is mentioned that he entered the Najaf seminary with the intention of studying. After a while, he found level of this seminary very low and observed that the Quran, Sunnah, and ethics were not taught in this seminary. Therefore, he stayed at home and engaged in self-study. His entry into the seminary was also at the order of Imam Mahdi (AJTF), who instructed him to do so in a dream. [1] At the beginning of his mission, Ahmad Ismail introduced himself as the envoy of Imam Mahdi (AJTF) and later claimed that he was Yamani and the first Mahdi of the twelve Mahdis after Imam Mahdi (AJTF). He says that his third ancestor, Salman, is the son of Imam Mahdi (AJTF). However, according to narrations, the emergence of Sufyani, Yamani, and Khorasani will occur on the same day, month, and year, as indicated in the narrations.[2] Currently, there is no sign of the emergence of Khorasani and Sufyani to confirm the emergence of Ahmad al-Hassan as Yamani. Moreover, Yamani will rise from Yemen, not from the Basra region of Iraq. According to narrations, Yamani invites people to Imam Mahdi (AJTF), not to himself, and if any allegiance is taken, it will be for Imam Mahdi (AJTF), not for himself.[3] However, Ahmad Ismail only invites people to himself and excommunicates his deniers, including Marja al-Taqlids.[4] The point to note is the lack of Sayyid status of Ahmad Ismail. In Najaf, before his false claims, he wore a white turban and was known as Sheikh Ahmad. Haidar Mushattat also repeatedly referred to him as Sheikh. [5] His lack of Sayyid status is so clear and undeniable that it has led to the silence of his followers on this matter and, on the other hand, his family has admitted that he is not a Sayyid.[6] Ahmad Ismail has made many false claims, including the following:[7] 1. Ahmad Basri claims to be the fourth-generation descendant of Imam Mahdi (AJTF). 2. He claims to possess the status of infallibility and to be the heir of the knowledge of Ahl al-Bayt (AS). 3. He asserts that he is on the same level as the Imams. 4. He considers the sciences of principles of jurisprudence, philosophy, logic, rijal (biographical evaluation), and sanad (chain of narration) as innovations in religion. 5. He deems it forbidden to give khums (a type of Islamic tax) to anyone other than himself. 6. He does not consider it permissible to follow Marja al-Taqlids and claims to be the sole source of religious knowledge and teachings. 7. He states that those who have not joined Ahmad al-Hassan are outside the Imamate and guardianship of Imam Ali (AS). 8. He has stated that one of his duties is to abrogate some of the religious rulings. 9. He claims that he was the one crucified instead of Jesus.[8] 10.He has stated that he is the first of the Mahdis and the thirteenth Imam of the Shia.[9] It should be noted that in response to these numerous claims, books have been written by Shia researchers, including “The Path of Myth” by Mohammad Shahbazian, “The Messenger of Satan” by Mohammad Mehdi Salmanpour, and “Review and Critique of the Quranic Evidence of Ahmad Ismail’s Deviant Movement” by Javad Es’haqian Dorcheh. [1] . Rasool Iblis (The Messenger of Satan): Salmanpour, Mohammad Mehdi, p. 31. [2] . Al-Ghaybah Lil-Nu’mani: Al-Nu'mani, Muhammad ibn Ibrahim, Vol: 1, P: 255. [3] . Ibid., vol. 1, p. 256 [4] . In a series of questions, Ahmad Ismail was asked why he invited himself instead of Imam Mahdi. He also ignored the question and left it unanswered! (Al-Jawab al-Munir: Ahmad Ismail, vol. 3, pp. 40 – 41). [5] . Haidar Mashtat's statement on 6 Jamadi al-Thani 1424, which twice mentions Ahmad Ismail as Sheikh Ahmad; Also, his words about Ahmad Ismail who said: (Stick to Shaykh Ahmad who claims to be the son of the Imam); The latter statement is quoted by Nazim al-Aqili in his book Asmari Asr-e-Zhoor, p. 77, from Mushattat. [6] . Al-Arabiya Net on Sunday, 26 Muharram 2008, the words of General Abdul Jalil Khalaf, the police chief of Basra province, during the Ahmad Ismail uprising. [7] . Rah Afsaneh (The Path of Myth): Shahbazian, Mohammad, pp. 26-28. [8] . Al-Mutshabhat: Al-Basri, Ahmad al-Hassan, (consisting of vols. 1 to 4), p: 299. [9] . Ibid., p. 253. For more information, see Rah Afsaneh (The Path of Myth): Shahbazian, Mohammad, p. 193.

How can the existence of Imam Mahdi (may Allah hasten his reappearance) be proven from Sunni narrations? There are numerous narrations in Sunni sources about a person from the Ahl al-Bayt named Mahdi who will bring justice to the world. Here are some examples: 1. The Prophet Muhammad (SAW) said in a narration: “The Mahdi is from us, the Ahl al-Bayt.”[1] 2. In another narration, it is said, “Even if only one day remains from the life of the world, Allah will prolong that day until a man from my Ahl al-Bayt is sent. His name will be my name. He will fill the earth with fairness and justice as it was filled with oppression and tyranny.”[2] 3. The Prophet Muhammad (SAW) also said, “The world will not end until a man from my Ahl al-Bayt rules over the Arabs. His name will be my name.”[3] 4. Regarding Imam Mahdi (AJTF), Sunni narrations state: “The Mahdi is from the descendants of Fatimah.”[4] 5. Al-Hakim al-Nishapuri narrates: “The Hour will not be established until the earth is filled with oppression and tyranny. Then, someone from my Ahl al-Bayt will emerge and fill it with fairness and justice as it was filled with oppression and tyranny.”[5] Based on these narrations, it is stated that from the Sunni perspective, the reappearance of a person from the Ahl al-Bayt (AS) and the descendants of Lady Fatimah (SA) is certain. He will appear when the world is filled with oppression and tyranny, and he will fill the world with fairness and justice as it was filled with oppression and tyranny. [1] . Sunan Ibn Majah: Ibn Majah, Vol: 2, P: 1367. [2] . Sunan Abu Dawud: Al-Sijistani, Abu Dawud, Vol: 4, P: 106. [3] . Sunan Al-Tirmidhi: Al-Tirmidhi, Muhammad bin Isa, Vol: 4, P: 505. [4] . Sunan Ibn Majah: Ibn Majah, Vol: 2, P: 1368. [5] . Al-Mustadrak ala Al-Sahihayn: Al-Hakim, Abu Abdullah, Vol: 4, P: 600.

What are the commonalities in the depiction of Imam Mahdi (AJTF) in Shia and Sunni narrations? The concept of Mahdism is a fundamental principle among both Shia and Sunni Muslims, and numerous narrations describe Imam Mahdi (AJTF) in Islamic sources. There are many commonalities between Shia and Sunni narrations. Here are some of the most important shared aspects in the depiction of Imam Mahdi (AJTF). For brevity, one reference from Sunni sources and one from Shia sources will be mentioned. Name and Lineage of Imam Mahdi (AJTF): Numerous narrations from both Shia and Sunni sources state that Imam Mahdi (AJTF) is a descendant of the Prophet Muhammad (SAW);[1] he shares the same name and title as the Prophet (SAW),[2] is a descendant of Imam Ali (AS),[3] and from the lineage of Fatimah (SA).[4] Physical Appearance of Imam Mahdi (AJTF): His forehead is broad and radiant, and his nose is thin and elongated. [5] In another narration, it is said that his appearance is like the shining moon, which is described in Sunni sources as his face being luminous.[6] It is mentioned that Imam Ali (AS) described him as having a beautiful face, which can be found in Sunni narrations.[7] Reappearance: Some common teachings between Shia and Sunni sects include the certainty of his reappearance,[8] his reappearance before the age of forty,[9] and the location of his reappearance in Mecca,[10] indicating a shared belief in Mahdism. Social Conditions of Reappearance: Both Shia and Sunni agree that before his reappearance, there will be widespread hardship[11] and oppression.[12] Signs of Reappearance: The signs of his reappearance are divided into two categories: some are certain, and some are uncertain. The certain signs include the emergence of Yamani, Sufyani, a caller from the sky, the swallowing up of an army in the desert, and the killing of a pure soul.[13] Government of Imam Mahdi (AJTF): Regarding the period of Imam Mahdi’s (AJTF) government, both Shia and Sunni agree that his rule will be marked by the spread of justice and fairness throughout his govern [1] . Man La Yahduruhu Al-Faqih: Al-Shaykh Al-Saduq, Vol: 4, P: 177 / Jami’ Al-Ahadith: Al-Suyuti, Jalal Al-Din, Vol: 18, P: 162. [2] . Bihar Al-Anwar: Al-Allamah Al-Majlisi, Vol: 51, P: 67 / Fara’id Al-Simtayn: Al-Hamuyi Al-Juwayni, Ibrahim, Vol: 2, P: 326. [3] . Al-Ghaybah: Shaykh Tusi, Vol: 185, Hadith: 144 / Al-Uruf Al-Wardi Fi Akhbar Al-Mahdi (printed in Al-Rasa’il Al-Ashar): Al-Suyuti – 105. [4] . Kashf Al-Ghummah Fi Ma’rifat Al-A’immah: Al-Irbili, Ali Ibn Isa, Vol: 2, P: 438 / Al-Mustadrak 'Ala Al-Sahihayn: Al-Hakim, Abu Abdullah, Vol: 4, P: 601 / Al-Urf Al-Wardi Fi Akhbar Al-Mahdi: Al-Suyuti, Jalal Al-Din, Vol: 1, P: 42. [5] . Bihar Al-Anwar: Al-Allamah Al-Majlisi, Vol: 51, P: 90 / Sunan Abi Dawood: Al-Sijistani, Abu Dawood, Vol: 4, P: 107. [6] . Muntakhab Al-Athar Fi Al-Imam Al-Thani Ashar Alayhi Al-Salam: Al-Safi, Al-Shaykh Lutfallah, Vol: 2, P: 137 / Fara’id Al-Simtayn: Al-Hamuyi Al-Juwayni, Ibrahim, Vol: 2, P: 314. [7] . Bihar Al-Anwar: Al-Allamah Al-Majlisi, Vol: 51, P: 36 / Fara’id Al-Simtayn: Al-Hamuyi Al-Juwayni, Ibrahim, Vol: 2, P: 314. [8] . Kashf Al-Ghummah Fi Ma’rifat Al-A’immah: Al-Muhaddith Al-Irbili, Vol: 2, P: 1108 / Al-Tanwir Sharh Al-Jami’ Al-Saghir: Al-San’ani, Abu Ibrahim, Vol: 9, P: 177. [9] . Kamal Al-Din Wa Tamam Al-Ni’mah: Al-Shaykh Al-Saduq, Vol: 1, P: 316 / Fara’id Al-Simtayn: Al-Hamuyi Al-Juwayni, Ibrahim, Vol: 2, P: 124. [10] . Al-Ghaybah: Al-Shaykh Al-Tusi, Vol: 1, P: 477 / Kamal Al-Din Wa Tamam Al-Ni’mah: Al-Shaykh Al-Saduq, Vol: 1, P: 285 / Kanz Al-Ummal: Al-Muttaqi Al-Hindi, Vol: 14, P: 265. [11] . Al-Ghaybah Lil-Nu’mani: Al-Nu’mani, Muhammad Ibn Ibrahim, Vol: 1, P: 285 / Sunan Ibn Majah: Ibn Majah, Vol: 2, P: 1340. [12] . Al-Ghaybah: Al-Shaykh Al-Tusi, Vol: 1, P: 465 / Al-Mustadrak 'Ala Al-Sahihayn: Al-Hakim, Abu Abdullah, Vol: 4, P: 600. [13] . Al-Ghaybah: Al-Shaykh Al-Tusi, Vol: 1, P: 437 / Musannaf Ibn Abi Shaybah: Ibn Abi Shaybah, Abu Bakr, Vol: 7, P: 514.

What evidence is there to prove the birth of Imam Mahdi (may Allah hasten his reappearance)? There are several reasons to prove the birth of Imam Mahdi (AJTF): Imam Hasan al-Askari’s (AS) explicit statement about the birth of Imam Mahdi (AJTF).[1] Testimonies of midwives: Hakimah Khatun, the sister of Imam Hadi (AS) and the aunt of Imam Hasan al-Askari (AS), assisted Lady Nargis Khatun during the birth of Imam Mahdi (AJTF).[2]She, along with other women such as Maria and Nasim, servants of Imam Hasan al-Askari (AS),[3]and the former maid of Abu Ali Khizrani,[4]witnessed and repeatedly confirmed this blessed birth. Testimonies of the companions of the Imams (AS): The companions and followers of Imam Hadi and Imam Hasan al-Askari (AS) testified to the existence of Imam Mahdi (AJTF), both during the lifetime of Imam Hasan al-Askari (AS) and after his martyrdom.[5] Testimonies of the deputies of Imam Mahdi (AJTF) and those aware of his miracles: Miracles performed by Imam Mahdi (AJTF) for certain individuals after the martyrdom of Imam Hasan al-Askari (AS) and their encounters with him serve as further evidence of his birth and existence.[6] Testimonies of servants, maids, and slaves who saw Imam Mahdi (AJTF):Numerous servants and other individuals who frequented the house of Imam Hasan al-Askari (AS) testified to seeing his son.[7] The approach of the ruling government: The actions of the Abbasid government itself serve as evidence of the birth and existence of Imam Mahdi (AJTF). After the martyrdom of Imam Hasan al-Askari (AS), the ruler ordered a search of his house to capture Imam Mahdi (AJTF). This indicates that certain news and statements among the people and Shia indicated the existence of Imam Mahdi, which greatly alarmed the government, leading to the search of Imam Hasan al-Askari’s (AS) house by government agents.[8] Other reasons: Other evidence for the birth of Imam Mahdi (AJTF) includes the acknowledgment of Sunni scholars such as Ibn Khallikan (d. 681 AH)[9]and Dhahabi (d. 748 AH)[10]of the existence of a son for Imam Hasan al-Askari (AS). Genealogists like al-Umari (d. around 460 AH)[11]and Ibn Anbah (d. 828 AH)[12]also acknowledged the birth of Imam Mahdi (AJTF) in their books. [1] . Al-Kafi: Al-Sheikh Al-Kulayni, Vol: 1, P: 328. [2] . Al-Ghaybah: Sheikh Tusi, Vol. 1, P: 234, Hadith 204 - Al-Kafi: Al-Sheikh Al-Kulayni, Vol: 1, Chapter 77, P: 331, Hadith 3 - Ikmal al-Din: Sheikh Al-Saduq, Vol. 2, Chapter 42, P: 424, Hadith 1 and Hadith 2. [3] . Ikmal al-Din: Sheikh Al-Saduq, Vol. 2, Chapter 42, P: 430, Hadith 5 - Al-Ghaybah:Sheikh Tusi, Vol. 1, P: 244, Hadith 211. [4] . Ikmal al-Din: Sheikh Al-Saduq, Vol. 2, Chapter 42, P: 431, Hadith 7. [5] . Al-Kafi: Al-Sheikh Al-Kulayni, Vol: 1, Chapter 76, P: 329, Hadith 4 – Ibid: Vol: 1, Chapter 77, P: 329, Hadith 1 – Ibid:Vol: 1, Chapter 77, P: 331, Hadith 4 – Ikmal al-Din: Sheikh Al-Saduq, Vol. 2, Chapter 63, P: 441– Ibid: Vol. 2, Chapter 43, P: 435– Ibid: Vol. 2, Chapter 45, P: 502. [6] . Ikmal al-Din: Sheikh Al-Saduq, Vol. 2, Chapter 43, P: 442, Hadith 16. [7] . Al-Kafi: Al-Sheikh Al-Kulayni, Vol: 1, Chapter 77, P: 332, Hadith 13 – Ibid:P: 331, Hadith 6 –Ikmal al-Din:Sheikh Al-Saduq, Vol. 2, Chapter 43, P: 441, Hadith 12 – Ibid: Vol. 2, Chapter 43, P: 475– Ibid: Vol. 2, Chapter 42, P: 431, Hadith 8 – Al-Irshad:Sheikh Mufid, Vol. 2, p. 354 – Ibid: p. 352 – Al-Ghaybah: Sheikh Tusi, Vol. 1, p. 246 – Ibid: p. 268. [8] . Al-Irshad: Sheikh Mufid, Vol. 2, p. 336. [9] . Wafayat al-A’yan:Ibn Khallikan, Vol. 4, p. 176. [10] . Siyar A’lam al-Nubala: Dhahabi, Vol. 13, p. 119. [11] . Al-Majdi fi Ansab al-Talibiyyin: Ali ibn Muhammad al-Alawi al-Umari (Mashhoor be Ibn al-Sufi), p: 130. [12] . Umda al-Talib fi Ansab Aal Abi Talib:Jamal al-Din Ahmad ibn Anbah, p: 199.

What are the Moral Characteristics of Imam Mahdi (AJTF)? Imam Mahdi (AJTF) embodies all virtues and perfections because, he is the only sacred being who, in the position of the infallible, has no defects or shortcomings. Some of his moral characteristics are highlighted in hadiths; here are a few examples: Extensive Knowledge: Imam Ali (AS) said about him: “He is the most knowledgeable among you.”[1] Imam Baqir (AS) said: “Knowledge of the Book and the Sunnah grows in the heart of our Mahdi just as the best crops grow.”[2] Asceticism and Indifference to the World: It is narrated about his simplicity and asceticism: “His clothing is rough, and his food is simple.”[3] Justice: Numerous narrations state: “He will fill the earth with equity and justice.” The Prophet (SAW) said: “Mahdi of this nation is the ninth Imam from the progeny of Hussein and the most similar to me.” [4] Generosity: The Prophet (SAW) said: “Mahdi will give wealth without counting or measuring.” [5] Adherence to the Quran and the Sunnah of the Prophet (SAW): The Prophet (SAW) said: “He acts according to my Sunnah.”[6] In the end, it is necessary to mention that the Imams (AS) are all from one light and have common moral qualities; But sometimes, according to the conditions of time, place, etc., some of the attributes of the Imams (AS) become more evident. The attributes listed above for Imam Mahdi (AJTF) become more tangible due to the establishment of a global government. He will spread knowledge and justice across the world, perfect intellects, detach people from worldly attachments, and connect them to true perfections. In the Mahdavi government, society will take on a divine color, and the Quran and the Sunnah of the Prophet (SAW) and the Imams (AS) will be fully implemented. [1] . Montakhab al-Asar fi al-Imam al-Thani Ashar (AS): Al-Safi, Sheikh Lotfollah, Vol: 2, P: 335 / Ketab al-Ghaybah lil-Nu’mani: Al-Nu’mani, Muhammad ibn Ibrahim, Vol: 1, P: 214. [2] . Montakhab al-Asar fi al-Imam al-Thani Ashar (AS): Al-Safi, Sheikh Lotfollah, Vol: 2, P: 334 / Kamal al-Din wa Tamam al-Ni’mah: Sheikh al-Saduq, Vol: 2, P: 653. [3] . Montakhab al-Asar fi al-Imam al-Thani Ashar (AS): Al-Safi, Sheikh Lotfollah, Vol: 2, P: 329 / Ketab al-Ghaybah lil-Nu’mani: Al-Nu’mani, Muhammad ibn Ibrahim, Vol: 1, P: 233. [4] . Montakhab al-Asar fi al-Imam al-Thani Ashar (AS): Al-Safi, Sheikh Lotfollah, Vol: 1, P: 141 / Kamal al-Din wa Tamam al-Ni’mah: Sheikh al-Saduq, Vol: 1, P: 258. [5] . Bihar al-Anwar: Allamah al-Majlisi, Vol: 51, P: 105. [6] . Montakhab al-Asar fi al-Imam al-Thani Ashar (AS): Al-Safi, Sheikh Lotfollah, Vol: 2, P: 132.

Who Are the Bahá’ís, and What Are Their Beliefs? Understanding Bahá’í Faith and Its Intellectual Origins: The Bahá’í Faith has its roots in Bábism, which, in turn, traces back to Shaykhism. Shaykhism was founded by Shaykh Ahmad Ahsa’i, who introduced unconventional and speculative ideas. His teachings were far removed from truth and reality. Shaykh Ahmad Ahsa’i was interested in Greek philosophy, and he presented philosophical concepts within a religious framework. For instance, he believed that an Imam could manifest in people’s physical bodies. He even claimed that Imam Ali (AS) was simultaneously present in forty locations on a single night and he believed that the body of the Prophet (SAW) did not ascend, but his mind and thought did. Shaykh Ahmad Ahsa’i’s unorthodox ideas led to intense debates between scholars and him. After his death, his disciple, Sayyid Kazim Rashti, continued his teachings until his own passing. However, since Sayyid Kazim Rashti did not appoint a clear successor, disagreements arose among his followers. Some aligned with Haji Karim Khan, the son of Ibrahim Khan Qajar, while others followed Haji Mirza Shafi’i Tabrizi, who continued along the Shaykhism path. Amidst this, Sayyid Muhammad Ali, another disciple of Sayyid Kazim Rashti, began his own movement. He claimed to be the Bab (meaning “Gate”), referring to the gate to the Hidden Imam (AJTF). Based on Shaykhism’s beliefs and Shaykh Ahmad Ahsa’i’s statements Sayyid Muhammad Ali declared himself the Bab. Consequently, he became known as Ali Muhammad Bab. Ali Muhammad Bab was arrested and was humiliated in Shiraz due to his claims. But he later reaffirmed his position. Eventually, during the reign of Amir Kabir, he was executed. His successor was Mirza Yahya Nuri, known as Subh-i-Azal. During this time with the unsuccessful assassination of Naser al-Din Shah by Bábía, the anger of the Shah and the court was directed at the followers of Bab, this caused Mirza Yahya Nouri flee to Baghdad and his followers also went to Baghdad. The brother of Mirza Yahya Azal Hossein Ali Baha, who was in prison, was released at the request of the Russian ambassador, and he also went to Baghdad. After settling in Baghdad, a conflict arose between the two brothers. The Ottoman government exiled Azal and his companions to Cyprus, while Hussein Ali Baha and his group were sent to Akka (Acre). During this time, Hussein Ali Baha, with the help of his son Mirza Abbas Raghib, defeated Azal. He solidified his position by writing the “Kitab-i-Aqdas,” a central text in Bahá’í scripture akin to the Qur'an. This work distinguished the Bahá’í Faith from its Bábí roots, establishing it as a separate religious movement. After his passing, his granddaughter, Shoghi Effendi, assumed leadership and established the Universal House of Justice to guide Bahá’ís after him. After the suspicious death of Shoghi Effendi in 1336 AH, Charles Mason Remy succeeded him. This deviation from the true faith, rooted in the intellectual diversions of the Shaikhiya and Babiya, which began with Ali Muhammad Bab in Shiraz, is now led by Americans. Today, the Bahá’í Faith, with its origins in Shaykhism and Bábism, is overseen by the Universal House of Justice and continues to be practiced worldwide.[1] Beliefs of the Bahá’ís: Bahá’ís assert that Ali Muhammad Bab, without acquiring knowledge from anyone, held the highest scientific positions, witnessed by all.[2] They aim to prove that Ali Muhammad Bab, like the Messenger of Allah (SAW), had no earthly teacher, and all his knowledge came directly from Allah. Husayn Ali Baha, in his writings, claims that he is successor of Allah in creating and maintaining the world.[3] Essentially, they attribute a form of divinity to Bahá’u’lláh. According to Bahá’í beliefs, the primary obligation is to recognize Bahá’u’lláh because they consider him to possess a unique form of divinity and lordship. They believe that Bahá’u’lláh is the source of revelation, and all creation and governance lie within his control. Agreeing with him leads to guidance, while opposing him results in deviation.[4] From their perspective, all religions have been abrogated, and the only true call is that of Bahá’u’lláh. This implies that they do not accept the finality of the Prophet of Allah (SAW) and consider Islam to be abrogated. Mirza Husayn Ali Nuri, in his book “Iqan,” quotes the Prophet saying, “I am the first Adam.” Just as the Prophet is identified as the first prophet, so too can he be seen as the seal. However, Mirza Husayn Ali ultimately contends that the Prophet is not the last prophet, arguing that finality cannot be deduced from the concept of khātam (termination).[5] This contradicts: 1. The explicit statement in the Quran: “Muhammad is not the father of any of your men, but he is the Messenger of Allah and the Seal of the Prophets.”[6] 2. Numerous hadiths that clearly identify the Prophet as the last prophet. For example, the Prophet (SAW) said, “I am the first of the prophets in creation and the last of them in sending.”[7] Or in The Hadith of the Position, it is related that the Prophet said many times to Imam Ali (AS): "You are to me in the position that Harun was to Musa, except that there is no Prophet after me."[8] This honorable hadith has clearly stated the end of prophethood. 3. Wordbooks that consider khatam as the meaning of reaching the end of something.[9] Furthermore, Bahá’ís claim that Bahá’u’lláh possesses knowledge of everything, [10] including the unseen. They assert that he has mastery over all things. Their belief in thier leaders' divinity is evident attributed in Ali Muhammad Bab's letter to Subh-i-Azal: “From the living God, the Self-Subsistent, to the living God, the Self-Subsistent.”[11] This implies their claim to divinity. Considering these points, it is accurate to say that Bahá’í Faith is a sect outside of Islam, and its followers are not considered Muslims. [1] . Tarikh-e jame'e-ye Bahaiyat, Vol. 1, pp. 14, 21 / Also, for the introduction of this sect, refer to: Baha'i in Imam Khomeini's wiki: A brief introduction. [2] . Abdu'l-Bahá's Negotiations, p. 46. [3] . Bahai-gari: Ahmad Kasravi, p. 63. [4] . Kitab-i-Aqdas, p. 8. [5] . Iqan: Nouri, Hossein Ali, 1352 AH, Egypt Press, pp. 126 and 127. [6] . Al-Ahzab: 40. "ما كَانَ مُحَمَّدٌ أَبَآ أَحَدٍۢ مِّن رِّجَالِكُمْ وَلَـٰكِن رَّسُولَ ٱللَّهِ وَخَاتَمَ ٱلنَّبِيِّـۧنَ" [7] . Awali Al-Leali: Ahsai, Ibn Abi Jumur, vol. 4, p. 122. [8] . Al-Irshad: Sheikh Mofid, 1413 AH, Vol. 1, p. 156 / Sahih al-Bukhari: Bukhari, 1401 AH, vol.6, p.3. [9] . Mu'jam-e Maqayis al-Lughah: Ibn-Faris, 1404 AH, vol. 2, p. 245. [10] . Kitab-i-Aqdas, p. 250. [11] . Noghteh-ye Kaf: Mirza Agha Jan Kashani, p. 62, quoting from: "Sir-e Enteqadi dar Tarikh va Baavarhaye Bahaiyat".