Taqavi

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

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

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

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

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

What is the difference between the Holy Prophet (saw) and the infallible Imams (as)? The duty of the messengers of God is to receive the Sharia from God and propagate and preserve it, and prophets' successors are their successor in the Sharia among prophets' ummah, so the difference between the successor and the messenger is that the messenger receives the Sharia from God directly and the successor receives the Sharia from the prophet and as long as the Messenger's successor is among the Ummah, that Sharia also remains intact through that successor. Therefore, it is mentioned in a narration from the Prophet(s), O Ali, I am the one who gives warning, and you are the guide in this matter.[1] In another narration, Sadir says: I said to Imam Sadiq (a): There are some people who believe that you are deities and they provide evidence for it from the Qur'an. He said: O Sadir! My ears, my eyes, my body, my blood and my hair hate these people, and God hates them, they are not in my religion, nor in the religion of my fathers. I said: There are other people who say: You are the messengers of God. He said: O Sadir! My ears, my eyes, my hair, my body, my flesh and my blood hate them, God and His Messenger hate them, they are not in my religion, nor in the religion of my fathers. I swear to God that on the Day of Resurrection, God will not bring me and them together except that He is angry with them. I said: So, what are you? He said: We are the treasurers of God's knowledge, we are the interpreters of God's orders, we are innocent and pure people, God Almighty has commanded people to obey us and forbade people from disobeying us. We are the clear proof of God over everything under the sky and on the earth. [2] In this narration, the Imam denies the prophecy for himself, and explains difference between the Imams and the Prophet is that they are the interpreters of the divine command, which God has made their obedience like the prophet's obedience, obligatory. So, since they are the interpreters of the divine order, they do not receive a new religion, that's why prophetic revelation is not revealed to them[3], but they are in contact with the angels, as Imam Baqir (a) said in a narration, Imam is the one who hears the voice of angels. [4] [1] . Bihar Al-Anwar / Al-Allamah Al-Majlisi/ vol. 35/ p: 400. «أَنَا الْمُنْذِرُ وَ أَنْتَ يَا عَلِيُّ الْهَادِي إِلَى أَمْرِي‏» [2] . Usul Kafi/Kulaini/vol: 1/p: 269. «عن سَدِيرٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ قَوْماً يَزْعُمُونَ أَنَّكُمْ آلِهَةٌ......» [3] . Prophetic revelation is a sign of prophecy and it is mentioned more than seventy times in the Quran. Ma’rifat Qur’ani / Marafat, Sheikh Mohammad Hadi / Vol: 1 P: 22. [4] . Usul Kafi/Kulaini/vol: 1/p: 176. «.... قُلْتُ الْإِمَامُ مَا مَنْزِلَتُهُ قَالَ يَسْمَعُ الصَّوْتَ .....»

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

What is the difference between the Wilayat at-Takwiniyyah and the miracle? In order to examine the difference between the Wilayat at-Takwiniyyah and the miracle, the definition of each must first be stated. In the definition of the Wilayat at-Takwiniyyah, it is stated; Wilayah at-takwiniyyah means that the Prophet and Imam have the authority and the power to control the universe and can take over the world of creation, like giving life to a clay bird and making it come alive.[1] In the definition of the miracle it is stated; The word "معجزه" (miracle) is derived from the word ""عجز (inability) which means, the opponents of the Prophet are incapable of confronting the Prophet[2]. In other words; A miracle is an act that disables others[3]. In the term, it also means an extraordinary thing that is in accordance with the claim of a person and others are unable to do it[4] and it is done to prove the divine position such as prophethood and Imamate.[5] The difference between the Wilayat at-Takwiniyyah and the miracle: According to the definitions provided, we can conclude that the realization of miracles by the Prophet and Imams does not inherently denote the concept of Wilayat at-Takwiniyyah. Instead, the performance of miracles and extraordinary deeds serves as signs and outcomes of exercising Wilayat (guardianship). The individual possessing Wilayat at-Takwiniyyah has the capability to perform such extraordinary deeds and miracles. Therefore, Wilayat at-Takwiniyyah does not mean miracles and the realization of extraordinary deeds, but the owner of the Wilayat at-Takwiniyyah, in the case of exercising guardianship, has the authority and the power to control the universe and can take over the world of creation. Some scholars have specified this point;[6] Ayatollah Safi Golpayegani has stated in his book that miracles are evidences of the existence of the power of Wilayat at-Takwiniyyah. This case is mentioned in frequently Hadiths and denying them is not wise.[7] Based on this, from the point of view of later scholars, miracles are the effects and signs of the Wilayat at-Takwiniyyah. [1] . for more information look the qustion"what is the meaning of Wilayah at -Takwiniyyah?" [2] . Al-Qamoos Al-Muhit / Al-Fayrouzabadi, Majd Al-Din/ Vol: 2/ p: 181. [3] . kashshaf astilahat al-funun w al-eulumu / altahanwi, muhamad ali/ Vol : 2 /p :1575. [4] . Alnukt al-'ietiqadiat / Sheikh Al-Mufid / Vol: 1 / P: 35. [5] . Al-Dhakhira fi Ilm al-Kalam/Sayyid Murtada/p. 332. [6] . Shamim Velayat / Javadi Amoli / p. 89 [7] . Wilayah at-takwiniyyah and Wilayah at-tashri’iyyah /Lotfollah Safi Golpayegani.

What is the opinion of the Shia scholars about the Wilayah at-Takwiniyyah? The great Shiite scholars all believe in the Wilayah at-Takwiniyyah of the Ahl al-Bayt (a). Some scholars have accepted the Wilayah at-Takwiniyyah for the Prophet and Imam in an absolute way, while others have accepted it as limited and specific, otherwise, the principle of having a Wilayah at-Takwiniyyah for the Ahl al-Bayt (a) is considered a certainty among Shiites; Now we will talk about the words of some great Shiite Earlier and later scholars: The earlier scholars of Baghdad and Qom have accepted walayah at-takwiniyyah in the sense of the occurrence of extraordinary things from the Imam. In this case, Sheikh Mufid has stated that the occurrence of extraordinary things or miracles is not obligatory for the imam, but from an intellectual point of view, there is no problem in their occurrence.[1] In the school of Qom, which is a narrative school, its scholars have narrated from many imams, doing miracles and extraordinary things, which shows their belief in the Imam's wilayah to accomplish these things. For example Shikh Sadouq, he narrates a narration that shows the extraordinary power for Companions of Imam al-Mahdi.[2] And Shikh Kulaini narrates a tradition that shows Imam Javad's thaumaturgical teleportation(Tayy al-Arḍ )[3], Among the later scholars, the walayah at-takwiniyyah of the imam is accepted also, we will express some views as an example: Ayatollah Khoei: It seems that there is no doubt about their wilayah (guardianship) over all of creations.[4] Allama Muhammad Hussein Isfahani: The Prophet (s) and the Imams(a) have absolute wilayh over all at-Takwiniyyah (natural), and at-Tashri'iyyah (legal)matters.[5] Ayatollah Sayyid Mohammad Hadi Milani: They have total authority over all matters, and they are the mediators of God's grace.[6] Imam Khomeini: The divine caliphate of creations belongs to the exclusive saints, like prophets and the infalable Imams (a)[7] Therefore, it was known that the issue of the wilayah at-Takwiniyyah is certain for the Shiite scholars, and if there is a difference between the scholars, it is in its limit and amount. [1] . Sheikh Mufid, Muhammad bin Muhammad bin Numan/ Awāil al-Maqalāl/p. 68." فأما ظهور المعجزات عليهم والإعلام فإنه من الممكن الذي ليس بواجب عقلا ولا ممتنع قياسا، وقد جاءت بكونه منهم - عليهم السلام - الأخبار على التظاهر والانتشار فقطعت عليه من جهة السمع وصحيح الآثار" [2] . Kamaluddin, vol. 2, p. 672. "إِنَّهُمْ لَيَفْتَقِدُونَ عَنْ فُرُشِهِمْ لَيْلًا فَيُصْبِحُونَ بِمَكَّةَ وَ بَعْضُهُمْ يَسِيرُ فِي السَّحَابِ يُعْرَفُ بِاسْمِهِ وَ اسْمِ أَبِيهِ وَ حِلْيَتِهِ وَ نَسَبِهِ قَالَ قُلْتُ جُعِلْتُ فِدَاكَ أَيُّهُمْ أَعْظَمُ إِيمَاناً قَالَ الَّذِي يَسِيرُ فِي السَّحَابِ نَهَاراً." [3] . Usul Kafi/Kulaini/vol. 1/p. 492 "…… فَقَالَ لِي قُمْ بِنَا فَقُمْتُ مَعَهُ فَبَيْنَا أَنَا مَعَهُ إِذَا أَنَا فِي مَسْجِدِ الْكُوفَةِ فَقَالَ لِي تَعْرِفُ هَذَا الْمَسْجِدَ فَقُلْتُ نَعَمْ هَذَا مَسْجِدُ الْكُوفَةِ قَالَ فَصَلَّى وَ صَلَّيْتُ مَعَهُ فَبَيْنَا أَنَا مَعَهُ إِذَا أَنَا فِي مَسْجِدِ الرَّسُول ........ [4] . Misbah al-Faqih, al-Sayyid al-Khoei, vol. 6, p. 32 " فالظاهر أنه لاشبهة في ولايتهم على المخلوق باجمعهم" [5] . Hashiyat al-Makasib, Sheikh Al-Isfahani, vol. 2, p. 406 " والنبي (ص) والائمة (ع) لهم الولاية المعنوية والسلطنة الباطنية على جميع الامور التكوينية والتشريعية" [6] . Muhadarat fi fiqh al-Imamiyah(Al-Khams) – p. 273 " "لهم الولایة الکلیة علی الأمور کلها، فإنهم وسائط فیضه المقدس [7] . Kitab al-Bai, vol. 2, p. 625. ""الخلافةُ الإلهیةُ التکوینیة، و هی مختصّة بالخلَّص من أولیائه، کالأنبیاء المرسلین و الأئمة الطاهرین

Does the Imam have Wilayah (guardianship)? Yes, the Imam has both Wilayah at-Takwiniyyah (natural), and Wilayah at-Tashri'iyyah (legal). Several verses of the Qur'an and many hadiths consider Wilayah as fixed for the Imam, some of which were mentioned in the previous questions. In some verses of the Qur'an, Allah has given his wilayah (guardianship) to the Prophet and the Ahl al-Bayt, such as: 1. “Only Allah is your wali (guardian) and His Apostle and those who believe, those who keep up prayers and pay the poor-rate while they bow” [1] No Muslim doubts that Allah (a) has the ultimate authority on everything in the universe and it’s logically feasible for him to bestow his authority, in a "limited fashion" and to a "certain extent", to others. However, the word “إنّما” in the ayah is for strict limitation so it indicates that Allah (swt) has granted this authority, only and strictly to his noble prophet Muhammad (s), then the ayah adds another group to the list as if it’s completing the last ayah. “Those who keep up prayers…” also bear the title of wilayah who is none but Imam Ali (as).[2] 2. “O believers! Obey Allah and obey the Messenger and those in authority among you.”[3] Just like the previous one, this ayah also shows that wilayah – that universal authority, originates from Allah (swt) and he’s the first one, then it’s handed down to the messenger and “Ulul amr”(Imams) In several narrations indicate the Imam's wilayah: 1. In a narration in the explanation of Ayah "Indeed, We have sent down to you the Book with the truth that you may judge between the people"[4], Imam Sadeq(a) said: Allah has not delegated this matter to any of His creation except the Prophet and the Imams (a) and it is ongoing in the guardians of the Prophet (s) [5] 2. In another narration, Imam Sadeq(a) said: that Allah trained his prophet and then he delegated to his prophet what he wanted to do, and everything that was delegated to the prophet was also delegated to us as Imams. [6] 3. It is stated in another narration, every virtue that Allah gave to the Prophet was also given to Imam Ali (a) and he said: that I have been given virtues that have not been given to anyone, such as I know about deaths and troubles, I am aware of the races of people and the true rulings, and by Allah's permission, I give good news to people, all of this Allah has enabled me to do with His permission. [7] 4. In Ziyarat Jami'a al-Kabirah, Imam Hadi (a.s.) said:"The return of creation is to you, and their reckoning is with you, and the speech that separates truth from falsehood is with you, and Allah's signs are with you"[8] As a result, according to the Qur'anic verses and hadiths, it can be said that Allah has given his guardianship to the Holy Prophet and the Ahl al-Bayt. [1] .Al-Ma’idah: 55, إِنَّمَا وَلِيُّكُمُ اللَّهُ وَرَسُولُهُ وَالَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ رَاكِعُونَ."" [2] . The ayah refers to Imam Ali (as), for more info please check out different quranic exegeses. [3] .Al-Nisa: 59, يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنْكُمْ"" [4] . An-Nisaa: 105, " "إِنَّا أَنْزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ لِتَحْكُمَ بَيْنَ النَّاسِ [5] . (Usul Kafi/Kulaini/vol. 1/p. 268) « لَا وَ اللَّهِ مَا فَوَّضَ اللَّهُ إِلَى أَحَدٍ مِنْ خَلْقِهِ إِلَّا إِلَى رَسُولِ اللَّهِ ص وَ إِلَى الْأَئِمَّةِ قَالَ عَزَّ وَ جَلَّ «إِنَّا أَنْزَلْنا إِلَيْكَ الْكِتابَ بِالْحَقِّ لِتَحْكُمَ بَيْنَ النَّاسِ بِما أَراكَ اللَّهُ » وَ هِيَ جَارِيَةٌ فِي الْأَوْصِيَاءِ ع.» [6] . (Usul Kafi/Kulaini/vol. 1/p. 268) يَقُولُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَدَّبَ رَسُولَهُ حَتَّى قَوَّمَهُ عَلَى مَا أَرَادَ ثُمَّ فَوَّضَ إِلَيْهِ فَقَالَ عَزَّ ذِكْرُهُ- «ما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاكُمْ عَنْهُ فَانْتَهُوا» فَمَا فَوَّضَ اللَّهُ إِلَى رَسُولِهِ ص فَقَدْ فَوَّضَهُ إِلَيْنَا. [7] . (Usul Kafi/Kulaini/vol. 1/p. 197) ..لَهُ مِنَ الْفَضْلِ مَا جَرَى لِرَسُولِ اللَّهِ ص وَ لِرَسُولِ اللَّهِ ص الْفَضْلُ عَلَى جَمِيعِ مَنْ خَلَقَ اللَّهُ.... عُلِّمْتُ عِلْمَ الْمَنَايَا وَ الْبَلَايَا وَ الْأَنْسَابَ وَ فَصْلَ الْخِطَابِ فَلَمْ يَفُتْنِي مَا سَبَقَنِي وَ لَمْ يَعْزُبْ عَنِّي مَا غَابَ عَنِّي أُبَشِّرُ بِإِذْنِ اللَّهِ وَ أُؤَدِّي عَنِ اللَّهِ عَزَّ وَ جَلَّ كُلُّ ذَلِكَ مَكَّنَنِيَ اللَّهُ فِيهِ بِإِذْنِه‏ [8] . (Ziyarat Jamea Kabira) «اِیابُ الْخَلْقِ ِالَیْکُمْ، وَحِسابُهُمْ عَلَیْکُمْ، وَفَصْلُ الْخِطابِ عِنْدَکُمْ، وَ آیاتُ اللهِ لَدَیْکُمْ»

Does Wilayah at-Takwiniyyah mean Ghulu (exaggeration)? The original meaning of Ghulu is to exceed the limit, or to go out of moderation[1]. In terms of Shia belief, Sheikh Mufid said: Ghulu is to exceed about the Prophet and Imams and express some things that are not suitable for the position of prophethood and imamate[2]. Therefore, it can be said that Ghulu has a broader meaning than Shirk, for example, believing that the prophets are holy from eating and drinking and contradicting it with the position of prophethood is exaggeration; But it is not shirk. [3] Considering the fact that the wilayah at-takwiniiah is prooved for the Ahl al-Bayt, accepting their wilayah at-takwiniiah is not an exaggeration towards them and their rights, but rather the recognition and acceptance of their authorities and perfections, which has been constant in the life of the Ahl al-Bayt. Yes, expressing a position that contradicts their servitude and is not observed in the words and behavior of Ahl al-Bayt means exaggeration and should be avoided. Because the Ahl al-Bayt (a) themselves said (what we did not say about ourselves, you should not say about us) [4], but the expression of their established authorities and virtues, which are within the framework of serving God and based on numerous and definite proofs, is not exaggeration. [1] . Muhammad Bin Makram Bin Manzoor, Lisan Al Arab, vol.15, p. 132. [2] . Taṣḥīḥ al-i'tiqād/ al-Shaykh al-Mufid/p. 109. [3] . Wilayah at-takwiniyyah and Wilayah at-tashri’iyyah /Lotfollah Safi Golpayegani/p.27. [4] . (Usul Kafi/Kulaini/vol. 2/p. 298) « لَا تَقُلْ فِينَا مَا لَا نَقُولُ فِي أَنْفُسِنَا فَإِنَّكَ مَوْقُوفٌ وَ مَسْئُولٌ لَا مَحَالَة »

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

What is the meaning of Wilayah at-Tashri’iyyah? guardianship over the enactment of laws, legislation in religious matters, financial, economic, political, judicial, criminal, social and personal conditions, education and training and other matters is called Wilayah at-Tashri’iyyah. [1] At first, we should know that, as the sole creator of the universe, the ultimate authority in shari’ah is for none other than Allah (swt). No one has any right or legitimacy to enact and implement their own made-up rules and force others to follow them. “It is only Allah Who decides. He has commanded that you worship none but Him…”[2] However, Allah (swt) has exclusively granted authority to Rasulullah (s) and his progeny (as) on matters related to shari’ah. Since they have the needed divine knowledge and infallibility for decision-making in this regard. They have the authority in religious affairs and they are permitted, by Allah(swt), to ratify the shari’ah rulings, comprehensively and in all aspects, for the people. This matter is mentioned in the verses of the Qur'an: "It is not for any believer man or woman to have the choice in the affair when a matter is decreed by Allah and His Prophet...."[3] or “Only Allah is your wali (guardian) and His Apostle and those who believe, those who keep up prayers and pay the poor-rate while they bow”[4] or “O believers! Obey Allah and obey the Messenger and those in authority among you.”[5] Imam Baqir (as) says in the interpretation of this verse: We are the only ones who are the »'uwli al'amr«, because all the believers have been ordered to obey us (Ahl al-Bayt) until the Day of Resurrection.[6] Therefore their sayings (Hadith), actions, and even their non-verbal confirmation of others’ actions (Taqrir) are important and carry legal weight. “Whatever the Messenger gives you, take it. And whatever he forbids you from, leave it”.[7] [1] . Wilayah at-takwiniyyah and Wilayah at-tashri’iyyah /Lotfollah Safi Golpayegani/p.110 [2] . Yusuf: 40, إِنِ الْحُكْمُ إِلَّا لِلَّهِ أَمَرَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ"" [3] .Al-Ahzab: 36, " "وَمَا كَانَ لِمُؤْمِنٍ وَلَا مُؤْمِنَةٍ إِذَا قَضَى اللَّهُ وَرَسُولُهُ أَمْرًا أَنْ يَكُونَ لَهُمُ الْخِيَرَةُ مِنْ أَمْرِهِمْ... [4] .Al-Ma’idah: 55, إِنَّمَا وَلِيُّكُمُ اللَّهُ وَرَسُولُهُ وَالَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ" وَهُمْ رَاكِعُونَ" [5] . Al-Nisa: 59, " "يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنْكُمْ [6] . (Usul Kafi/Kulaini/vol. 1/p. 276) "....«يا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَ أَطِيعُوا الرَّسُولَ وَ أُولِي الْأَمْرِ مِنْكُمْ» إِيَّانَا عَنَى خَاصَّةً- أَمَرَ جَمِيعَ الْمُؤْمِنِينَ إِلَى يَوْمِ الْقِيَامَةِ بِطَاعَتِنَا....." [7]. Al-Hashr: 7, ""وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا

What is the meaning of Wilayah at-Takwiniyyah? One of the important beliefs of the Shia is the Wilayah at-Takwiniyyah of divine saints. That means, the Prophet and the Imam have extraordinary power and can control the world of creation, for example, Jesus resurrected a dead person who according to nature should not be alive again, or gave life to a statue, or informed about the unseen[1]. An other Qur'anic example is Asif Ibn Barkhia who was able to bring the throne of Balqis to Prophet Suleiman in the blink of an eye.[2] Therefore, it is stated; It is possible rationally and legally, that God grants His special servants 1. The authority and the power to control the universe. 2. Special missions such as managing affairs, of course, only in those cases that are assigned to them. 3. To make the universe submissive and subservient to them so that they can do whatever they see fit according to necessity and expediency. In order to express their status and position, to complete the argument against others or for other purposes. Such a guardianship for the Holy Prophet and the Imams is stable and reliable. Their extraordinary power and certain events that have been recorded by history and frequent hadiths cannot be denied or doubted. And even from some special companions of the Imams, scholars and pious persons, extraordinary deeds have been issued, and this type of Wilayah(guardianship) is neither Shirk (polytheism), nor Tafwidh (delegation), nor Ghulu (exaggeration), nor is it against Tawhid (monotheism).[3] In Ziyarat Jami'a al-Kabirah, Imam Hadi (a.s.) said:"The return of creation is to you, and their reckoning is with you, and the speech that separates truth from falsehood is with you, and God's signs are with you"[4] [1] . (Al-Imran-49) "وَرَسُولًا إِلَىٰ بَنِي إِسْرَائِيلَ أَنِّي قَدْ جِئْتُكُمْ بِآيَةٍ مِنْ رَبِّكُمْ ۖ 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" [2] "قَالَ الَّذِي عِنْدَهُ عِلْمٌ مِنَ الْكِتَابِ أَنَا آتِيكَ بِهِ قَبْلَ أَنْ يَرْتَدَّ إِلَيْكَ طَرْفُكَ ۚ فَلَمَّا رَآهُ مُسْتَقِرًّا عِنْدَهُ قَالَ هَٰذَا مِنْ فَضْلِ رَبِّي" (An-Naml-40) . [3] . Wilayah at-takwiniyyah and Wilayah at-tashri’iyyah /Lotfollah Safi Golpayegani/p.94 [4] . «اِیابُ الْخَلْقِ ِالَیْکُمْ، وَحِسابُهُمْ عَلَیْکُمْ، وَفَصْلُ الْخِطابِ عِنْدَکُمْ، وَ آیاتُ اللهِ لَدَیْکُمْ» (Ziyarat Jamea Kabira)

What are the different types of Wilayah? According to the use of Wilayah in the holy Qur'an, it can be said that the word Wilayah can be divided into Satanic Wilayah and Divine Wilayah: " One who accepts Satan as his guardian, instead of Allah, has certainly incurred a great loss upon himself "[1] "Allah is the Guardian of those who believe. He brings them out from darkness into the light"[2] But in the words of the scholars, when describing the types of guardianship,They express the divine guardianship, which is a real and inherent guardianship and belongs to Allah in essence, and Allah has given this guardianship to His prophets and imams. Therefore, it is stated that there are two types of guardianship: Takwiniyyah (natural), and Tashri'iyyah (legal). Wilayah at-takwiniyyah means that the Prophet and Imam have extraordinary power and can take over the world of creation, like giving life to a clay bird and making it come alive.[3] Wilayah at-tashri’iyyah means that the Prophet and the Imam are recognized by Allah as the owner of the Sharia law and are allowed to legislate and express the rulings. "It is not for any believer man or woman to have the choice in the affair when a matter is decreed by Allah and His Prophet...."[4] [1] .An-Nisa: 119,""وَ مَنْ يَتَّخِذِ الشَّيْطانَ وَلِيًّا مِنْ دُونِ اللَّهِ فَقَدْ خَسِرَ خُسْراناً مُبِيناً [2] .Al-Baqarah: 257, اللَّهُ وَلِيُّ الَّذِينَ آمَنُوا يُخْرِجُهُمْ مِنَ الظُّلُمَاتِ إِلَى النُّورِ..."" [3] .Al-Imran: 49, " "أَنِّي أَخْلُقُ لَكُمْ مِنَ الطِّينِ كَهَيْئَةِ الطَّيْرِ فَأَنْفُخُ فِيهِ فَيَكُونُ طَيْرًا بِإِذْنِ اللَّهِ... [4] .Al-Ahzab: 36, " "وَمَا كَانَ لِمُؤْمِنٍ وَلَا مُؤْمِنَةٍ إِذَا قَضَى اللَّهُ وَرَسُولُهُ أَمْرًا أَنْ يَكُونَ لَهُمُ الْخِيَرَةُ مِنْ أَمْرِهِمْ...

What is the meaning of Wilayah? The original meaning of wilayah is to remove any delimiter that separates two things making the two as close as possible. Only certain human beings can reach this degree of closeness to Allah (swt) when he/she can remove any barrier standing between them and Allah (swt) getting so close to him that they reach the status of "until he was as close to him as the distance of two bows, or even less."[1] Such significant achievement entitles the person the title of walyyullah (the wali of Allah (swt)). In terms of Shia beliefs, however, wilayah means the authority that Allah (swt) has bestowed upon his chosen ones that are Rasulullah (s) and the infallibles of his progeny (as) because of their closeness to Allah (swt) which is accomplished through following the way of servitude towards Allah (swt). [1].Al-Najm: 9, ""فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى

How can an Imam appointed by God pledge allegiance to another person, and can this allegiance legitimize that person’s rule? The literal meaning of "allegiance": “bay’ah” (allegiance) and “bay’” (sale) are two infinitives of the verb “ba’a”. Therefore, the meaning of "Allegiance" is very compatible with "Beyah". As a result, a kind of exchange takes place in the pledge of allegiance. In historical Arab practice, people would clasp each other’s right hands during buying and selling transactions, known as “safqah” or “bay’ah.” Some linguists have considered the “bay’ah” as a contract between the parties, and just as in the sale, goods are placed against goods or money, in the pledge of allegiance, the pledger commits to obey the ruler in return the ruler's commitment to implement the laws and provide benefits. In Lisan al-Arab, it is stated that “bay’ah” means making a contract and a treaty. It is as if each of them sells what he has to his friend and leaves his life, obedience, and the right to interfere in his work to another. This is the way that each of them buys what is with the other and leaves all his existence and obedience to him and interference in his work to him. [1] Ibn Athir also believes: “bay’ah” in Islam means a treaty and agreement on Islam, in such a way that each of them buys what is with the other and obeys him with all his being and interferes in his work. leaves it to him. [2] In the terminological meaning, “bay’ah” reflects the literal meaning of the word, indicating a declaration of readiness to obey the ruler and accept the responsibility of governing society. Through “bay’ah,” people express willingness to obey the ruler so that he can manage their affairs and address social reforms. By submitting to “bay’ah,” individuals hand over their governmental affairs to the ruler to work for the welfare of the citizens. [3] The allegiance ceremonies of the era of the caliphs were apparently for the position of Imamat and Caliphate because each caliph, through the allegiance received from the people, claimed to have legitimized their rule. However, the truth is that allegiance cannot be a legitimate justification for governance because it is seen in the documents of history that the caliphs took allegiance from the people by force, and it cannot be claimed that loyalty in an agreement can be forced. In the case of whether Imam Ali pledged allegiance to the caliphs or not, two opinions exist. Some believe that Imam Ali never pledged allegiance in any way, [4] while others argue that he did by force and under compulsion. [5] Therefore, such coerced allegiances cannot be acceptable for legitimizing governance. Optional and free allegiance is one of the general conditions of allegiance and can be used through the biography of the Holy Prophet and other Imams (according to historical reports). For example, Imam Ali says: "The founders of Jamal called all those who had surrendered to me and pledged allegiance to me without reluctance and with full satisfaction." [6] Or the Imam, in response to Ammar's suggestion that now that the people have pledged allegiance to you voluntarily and without reluctance, it is good to invite Osama bin Zayd, Abdullah bin Umar, and others to act like other people, he said: "We do not need to pledge allegiance anyone who doesn't like us." [7] It is also mentioned in a quote from Muhammad Hanafia: After the killing of Uthman, when my father accepted the pledge of allegiance following the great insistence of the people, he said: "Pledge of allegiance to me must be openly and only with the desire and consent of the people." [8] There are many such narrations that show that allegiance is optional in the political system of Islam, as well as in jurisprudence, no “bay’” (sale) is fulfilled by force. [9] A pledge of allegiance is valid only if given willingly and without coercion. Therefore, even if the infallible imam takes a pledge of allegiance if it is done under duress, it holds no validity. It must be free from reluctance and coercion. [10] Alternatively, if circumstances left no option but to pledge allegiance to the ruler, then in the case of an infallible Imam, such allegiance would not pose a problem. For example, Imam Hassan was also forced to sign a peace treaty with Muawiyah, and the Imam in his sermon in Kufa in the presence of Muawiya, states if I had people to help me, I would never pledge allegiance to you, and in that sermon, he calls Muawiya a liar and states that our Imamate is proven by the Quran and the words of the Prophet. [11] Thus, such agreements do not hold credibility for governance legitimacy. In a narration, it is stated: 'There is no religion for someone who does not practice taqiyya'. [12] Therefore, the Ahl al-Bayt had no choice but to accept pledging allegiance (bay’ah) in order to safeguard the true light of God. In this situation, if any allegiance was given, it did not imply any defect and deficiency in the infallible Imam, nor did it legitimize the oppressive rulers. Consequently, the Imams, until the point where they were not compelled to pledge allegiance, abstained from doing so. Even if they were forced to pledge allegiance, their acceptance of allegiance means the absence of an armed uprising against the rulers, not an endorsement of their legitimacy. [1] . Lisan al-Arab, Ibn Manzur, Vol. 8, p. 26. [2] . Al-Nihayah fi Ghareeb al-Hadith wal Athar; Ibn al-Athir, Majd al-Din Vol. 1, p. 174. [3] . Tarikh ibn Khaldun; Ibn Khaldun, Vol. 1, p. 261. [4] . Al-Fusool al-Mukhtarah; Al-Sheikh Al-Mufid, Vol. 1, p. 56. [5] . Al-Shafi fi al-Imamah; Al-Sayyid Al-Sharif Al-Murtadha, Vol. 3, p. 246. [6] . Nahj al-Balagha; Syed Razi, Sermon: 172. [7] . Al-Futooh li’Ibn A’tham; Ibn A’tham, Vol. 2, p. 441. [8] . Tarikh al-Tabari, Tarikh al-Rusul wal Muluk; Al-Tabari, Ibn Jarir, Vol. 4, p. 427. [9] . Mawsu’at al-Imam al-Khomeini 22 and 23 (Tahrir al-Wasilah); Al-Khomeini, Vol. 1, p. 540. [10] . Al-Sahih min Sirat al-Imam Ali (AS); Al-Amili, Ja’far Murtada, Vol. 9, p. 233 [11] . Al-Amaali - Dar al-Thaqafah; Al-Sheikh al-Tusi, Vol. 1, p. 559 [12] . Wasa’il al-Shi’ah; Al-Sheikh Har al-Amili, Vol. 11, p. 46

What is the meaning of "Maula" from the scholars and commentators' point of view? It must be said that some notable lexicographers and commentators have considered the meaning of "Maula" is more worthy and deserving, or at least said it as one of its meaning which is indicated in specific contexts. Kaa'bi understood it more worthy, as mentioned by Fakhr Razi under the verse "هي مولاكم وبئس المصير"[1]. He said that Kaa'bi believed "Maula" to be more worthy and deserving, and Zajjaj, Farraa', and Abu 'Ubaidah also interpreted it in the same way. Therefore, the meaning of the verse becomes: "The Fire is your abode, which is more worthy and deserving to you.[2] Dhahabi mentioned about the personality of Muhammad bin Sa'ib al-Kalbi, who was a Kufian and an Akhbari person, is the author of Tafsir and is known by the title of Allamah. Ibn 'Adi has said about him: We do not know anyone's interpretation as extensive as Kalbi's interpretation.[3] About Farraa', it is narrated from Abu al-'Abbas Tha'lab that he said: If it wasn't for Farraa', Arab literature would have been destroyed. Because he was the one who kept it pure and wrote it.[4] Dhahabi also stated about Abu 'Ubaidah that Jahiz said about him: There was no one on earth more knowledgeable than Abu 'Ubaydah in all fields.[5] Among other lexicographers who have interpreted the meaning of "Maula" in more worthy and deserving is Abu Bakr Anbari, who said: "Maula" means more deserving, and this statement of Allah " النار هي مولاکم"[6] It means that the fire is more deserving for you.[7] Abu al-Qasim Sahib bin 'Ubad al-Talaqani also took "Maula" in the same manner.[8] Based on this, it can be said that from the perspective of lexicographers, "Maula" is understood as more worthy. Additionally, Alusi, who criticized the Shi'a on their interpretation of the meaning of "Maula," admitted in another part of his book that lexicographers have taken "Maula" as more worthy and deserving.[9] In various interpretations, under the verse "مأواكم النار هي مولاكم"[10], "Maula" is interpreted as more worthy and deserving.[11] Now, what does "more worthy" mean in relation to the verse that states: "The Prophet is more worthy of the believers than themselves"? Baghavi says that means all commands of the Prophet should be followed and obeyed, and if they desire something contrary to the Prophet's command, they should follow the Prophet's command.[12] After examining the views of lexicographers and interpreters on the term "Maula," it is important to note that the Prophet of Allah himself has reiterated multiple times, "Am I not more deserving (Maula) to you than yourselves?" This indicates his precedence in obedience and leadership over the believers. Furthermore, it has been clarified in some instances that "Allah and His Messenger have more authority (Maula) over you," signifying their supremacy over individuals. This illustrates that the term "Maula" conveys the idea of being more worthy and rightful.[13] Therefore, the Prophet himself explained the concept of "Maula" to dispel any doubts or misunderstandings. [1] . Al Hadid: 15. [2] . Tafsir al-Razi (Mufatih al-Gheeb or al-Tafsir al-Kabir); Al-Razi, Fakhr al-Din, Vol.: 29, p.: 459; Tafsir al-Baghwi - Ta Dar Tayiba; Al-Baghwi, Abu Muhammad, vol. 4, p. 57; Al-Bahr Al-Muhit fi Al-Tafsir, Abu Hayyan al-Andalsi, vol. 5, p. 433. [3] . Tareekh Al-Islam - T Tadmeeri; Al-Dhahabi, Shams Al-Din, Vol: 9, P: 267. [4] . Tareekh Baghdad T Bashshar ; Al-Khatib Al-Baghdadi, Vol: 16, P: 224. [5] . Tadhkirat Al-Huffaz Tabaqat Al-Huffaz Ll-Dhahabi; Al-Dhahabi, Shams Al-Din, Vol: 1, P: 272. [6] . Al Hadid: 15. [7] . Al-Zahir Fi Ma’ani Kalimat Al-Nas; Ibn Al-Anbari, Vol: 1, P: 125. [8] . Al-Muhit Fi Al-Lughah; Al-Sahib Ibn Abbad, Vol: 2, P: 468. [9] . Tafsir Ruuh Al-Maani - T Dar Ihya’ Al-Turath; Al-Alousi, Shahab Al-Din, Vol: 27, P: 178. [10] . Al Hadid: 15. [11] . Tafsir Al-Quran Al-Karim; Al-Muqaddim, Muhammad Isma’il, Vol: 157, P: 8 - Al-Tafsir Al-Muneer; Al-Zuhayli, Wahbah, Vol: 27, P: 308 - Tafsir Al-Nasafi (Madarik Al-Tanzil Wa Haqaiq Al-Ta’wil); Al-Nasafi, Abu Al-Barakat, Vol: 3, P: 437 - Tafsir Al-Baydawi (Anwar Al-Tanzil Wa Asrar Al-Ta’wil); Al-Baydawi, Naser Al-Din, Vol: 5, P: 187 - Tafsir Al-Tabari (Jami’ Al-Bayan - T Hujr); Al-Tabari, Abu Ja’far, Vol: 22, P: 408 - Sahih Al-Bukhari; Al-Bukhari, Vol: 6, P: 146. [12] . Tafsir Al-Baghawi - T Dar Tayyiba; Al-Baghawi, Abu Muhammad, Vol: 6, P: 318. [13] . It’haaf Al-Khayrah Al-Muhrah Bizawaiid Al-Masaneed Al-Asharah; Al-Busiri, Vol: 7, P: 210.

What is the meaning of "امام مفترض الطاعة" (Imam ul-Muftareḍo at-Ta'a) and who does it include? The word “مفترض” (Muftareḍ) is derived from the Arabic root “فرض” (farḍ), which means “to oblige”,[1] and the word at-Ta’a: “الطاعة” means “obedience” or “submission".[2] Putting it all together, “Imam ul-Muftareḍo at-Ta’a” could be interpreted as “ the Imam whose obedience is obligatory”. In the term "Imam ul- Muftareḍo at-Ta'a" means an Imam whose unquestioning obedience is necessary for everyone, as clarified by Allamah Tabataba'i.[3] The noteworthy point is how and for whom this definition of obedience without question is proven? In response, it is stated that the Holy Qur'an says: "O you who have faith! Obey Allah and obey the Messenger and those vested with authority (ulu'l-amr) among you"[4] Scholars have interpreted this verse as unquestioning obligatory obedience for all. Allamah Tabatabai says about this verse, just as it is obligatory to obey the Holy Prophet (S.W) unquestioningly, it is also obligatory to obey the Imam. This is because obedience to the "ulu'l-amr" in the verse, without repeating the verb, indicates that obedience to the "ulu'l-amr" is linked with obeying the Messenger. [5] Furthermore, according to this noble verse, great scholars such as the late Tabarsi[6] and Sheikh Tusi[7] also believe in the designation of this status for the Imams (A.S). It is important to note that the meaning of "ulu'l-amr" in the verse is, according to narrations, the Ahlul Bayt (A.S). The holy Prophet (S.W) repeatedly emphasized this point during his lifetime, as seen in the Hadith Thaqalayn.[8] The late Abu al-Salah Halabi, a Shiite jurist and theologian in the fourth and fifth century, highlighted the necessity of obeying the Ahlul Bayt unconditionally based on the Prophet's absolute words in the Hadith Thaqalayn.[9] Sheikh Saduq also narrates from Aisha in which the Prophet (S.W) acknowledges this status for Imam Ali (A.S).[10] In another narration, Imam Sadiq (AS) explicitly states that God made our obedience obligatory.[11] Even Sheikh Kulayni in Kitab al-Kafi includes a chapter entitled "The Obligation of Obedience to the Imams (A.S)" and quotes seventeen narrations in this regard.[12] Based on this, there are only the Imams (A.S), who are "Imam ul- Muftareḍo at-Ta'a", i.e., they are individuals to whom it is obligatory for everyone to obey unquestioningly. [1] . Taj Al-Aroos: Al-Zabidi, Murtadha; vol: 18, p: 485 / Lisan Al-Arab: Ibn Manzur; vol: 7, p: 202. [2] . Lisan Al-Arab: Ibn Manzur; vol: 8, p: 240 / Taj Al-Aroos: Al-Zabidi, Murtadha; vol: 21, p: 462. [3] . Al-Mizan Fi Tafsir Al-Quran: Al-Alamah Al-Tabatabai; vol: 4, p: 391. [4] . Al-Nnisa: 59, يَا أَيُّهَا الَّذِينَ آمَنُواْ أَطِيعُواْ اللّهَ وَأَطِيعُواْ الرَّسُولَ وَأُوْلِي الأَمْرِ مِنكُمْ"" [5] . Al-Mizan Fi Tafsir Al-Quran: Al-Alamah Al-Tabatabai; vol: 4, p: 391. [6] . Majma Al-Bayan Fi Tafsir Al-Quran: Al-Sheikh Al-Tabrasi; vol: 3, p: 114. [7] . Al-Tibyan Fi Tafsir Al-Quran: Al-Sheikh Al-Tusi; vol: 3, p: 236. [8] . Ma’ani Al-Akhbar: Al-Sheikh Al-Saduq; vol: 1, p: 90 / Al-Kafi: Al-Sheikh Al-Kulayni; vol: 1, p: 287 / Kamal Al-Din Wa Tamam Al-Ni’mah: Al-Sheikh Al-Saduq; vol: 1, p: 64 / Al-Muharrar Al-Wajiz Fi Tafsir Al-Kitab Al-Aziz: Ibn Atiyyah; vol: 5, p: 230 / Al-Jami’ Al-Sahih (Sahih Muslim), Muslim Ibn Al-Hajjaj : Muhammad Fuad Abdul Baqi, vol: 4, p: 1873, H 36 / Al-Jami’ Al-Sahih (Sunan Al-Tirmidhi), Al-Tirmidhi Al-Sulami, Muhammad Ibn Isa : Ahmad Muhammad Shakir and others, vol: 5, p: 662, Bab (Manaqib Ahl Bayt Al-Nabi), H 3786 / Musnad Ahmad: Ahmad Ibn Hanbal; vol: 17, p: 170. [9] . Al-Kafi Fi Al-Fiqh: Al-Halabi, Abu Al-Salah; vol: 1, p: 97. [10] . Ma’ani Al-Akhbar: Al-Sheikh Al-Saduq; vol: 1, p: 103. [11] . Al-Kafi: Al-Sheikh Al-Kulayni; vol: 1, p: 186. [12] . Ibid: p: 185

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

Why has the name of Ahlul Bayt (AS) not been mentioned in the Quran? This question of why the name of Ahlul Bayt (AS) is not mentioned in the Quran was asked to Imam Sadiq (AS). The Imam (AS) replied: In the Quran, Allah (SW) has expressed generalities, and the elaboration of details is the responsibility of the Prophet of Allah (SW). Therefore, that Hajj is in the Quran, but its rules are expressed by the Prophet of Allah (SW). Prayer is mentioned in the Quran, but how many units should be performed is detailed by the Prophet of Allah (SW). Zakat is mentioned in the Quran, but its amount is determined by the Prophet of Allah (SW). The same applies to Imamate: the principle is mentioned in the Quran, but its delineation is performed by the Prophet of Allah (SW).[1] Imam Baqir (AS) said: Islam is founded on five things: prayer, zakat, fasting, Hajj, and Wilayah.[2] All generalities and principles of religion are in the Quran, but their explanation and commentary do not exist in the word of Allah. It must also be noted that in the Quran, there are instances where instead of the individual's name, their attributes are mentioned, such as: "The one who had knowledge from the Book said."[3] The same basis and method have been applied to the issue of Imamate because the Imamate is mentioned in the Quran,[4] but the exemplifications and names of the Imams are described by attributes. Just as the Quran states: "Your guardian is only Allah, His Apostle, and the faithful who maintain the prayer and give the zakat while bowing down."[5] Not only Shia scholars but also many Sunni scholars and interpreters like 'Adud al-Din Iji have stated that the verse was revealed about Ali ibn Abi Talib (AS).[6] Also, Allah elsewhere states: "O you who have faith, obey Allah and obey the Apostle and those vested with authority among you."[7] and the narrations explicitly state that the "Ulu'l-amr" in the verse refers to the Twelve Imams (AS).[8] Elsewhere, Allah says: "O you who have faith! Be wary of Allah, and be with the truthful."[9] Some Sunni scholars like Ganji and Hakim Haskani have stated that this verse was revealed in the description of Ali (AS).[10] In narrations, the meaning of Ahlul Bayt in the verse "Indeed, Allah desires to repel all impurity from you, O people of the household, and purify you with a thorough purification"[11] has been stated to refer to the infallible Imams.[12] Interestingly, according to some narrations, the term "Ali" in two verses: "And it is sublime and wise with Us in the Mother Book."[13] and "And We gave them a worthy and lofty repute."[14] has been interpreted as referring to Imam Ali (AS).[15] Another point to realize is that the Quran's method is not to mention details and the names of all individuals, just as out of all the divine prophets, only a few are mentioned by name in the Quran. In summary, despite the specification and identification of the Imam after the Prophet in the Quran in a way that removes any doubt or uncertainty, there was no need to mention their names in the Quran. The Quran's method of presentation is to express generalities, and Allah has left the expression of details and their interpretation to His prophet." [1] . Al-Kafi : Al-Sheikh Al-Kulayni, Vol: 1, Pp: 287, 286. [2] . Ibid, Volume: 2, p:18. [3] . An-Naml: 40 «قَالَ الَّذِي عِنْدَهُ عِلْمٌ مِنَ الْكِتَابِ» [4] . In some verses such as: «و جعلناهم ائمة یهدون بامرنا» (Al- Anbia: 73) or «إنِّى جَاعِلُكَ لِلنَّاسِ إمَاماً» (Al-Baqarah: 124). [5] . Al-Ma'idah: 55 «إِنَّمَا وَلِيُّكُمُ اللَّهُ وَرَسُولُهُ وَالَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ رَاكِعُونَ» [6] . Jami' al-Bayan fi Tafsir al-Qur'an: Al-Iji, Muhammad ibn Abd al-Rahman, Vol: 1, p: 477. [7] . An-Nisa: 59 «يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ» [8] . Khazaz Razi, Kifayat al-Athar, Pp: 53-55/ Saduq, Kamal al-Din, Vol: 1, Pp: 254-253. [9] . At-Tawbah: 119 «يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَكُونُوا مَعَ الصَّادِقِينَ » [10] . Kifayat al-Talib fi Manaqib Ali ibn Abi Talib: Al-Ganji al-Shafi'i, Muhammad ibn Yusuf, Vol: 1, p: 236/ Shawahid al-Tanzeel li-Qawa'id al-Tafdil: Al-Hakim al-Haskani, Vol: 1, p: 341. [11] . Al-Ahzab: 33 «إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا » [12] . For more information, refer to the question: Who are the “Ahlulbayt” in the verse " إِنَّما يُريدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَ يُطَهِّرَكُمْ تَطْهيراً"? [13] . Az-Zukhruf: 4 «وَإِنَّهُ فِي أُمِّ الْكِتَابِ لَدَيْنَا لَعَلِيٌّ حَكِيمٌ» [14] . Al-Maryam: 50 «وَجَعَلْنَا لَهُمْ لِسَانَ صِدْقٍ عَلِيًّا» [15] . Al-Burhan fi Tafsir al-Qur'an: Al-Bahrani, Sayyid Hashim, Vol: 4, P: 845 / Ibid: Vol: 3, P:717

Does the term "Imam" in Shia Islam imply a specific appointment, or can it be used for others as well? Initially, it should be stated that the word Imam originates from the root "امّ", which means foundation, reference, congregation, and religion.[1] Therefore, an Imam is someone who is followed, whether it be a person whose words and actions are emulated, a book, or anything else, whether this following is valid and correct or false and incorrect. [2] This term (Imam and Imams) has been used 12 times in the Quran, which in most cases is used in its literal sense and in some verses such as; " We made them Imams, guiding by Our command"[3] or "Indeed, I am making you the Imam of mankind."[4] , intends a particular meaning that indicates a status and position that is appointed only by God. Thus, Imamate, in technical terms, means religious leadership over everyone, encompassing the encouragement of all to uphold religious and worldly interests and also the prevention of anything that harms their religion and worldly life[5]. In explaining the verse “Indeed, I am making you the Imam of mankind”[6] Imam Sadiq states that God appointed Abraham as a prophet, messenger, and friend before making him an imam. And because the position of imamate appeared very high to Abraham, he asked God to also grant this position to his offspring.[7] Accordingly, the imamate in the Quran is seen as a lofty divine status given only by God. Use of the word imam in its literal sense has happened many times: In verses of the Quran like; "We made them Imams (leaders) who invite to the Fire, and on the Day of Resurrection they will not receive any help",[8] "Yet before it the Book of Moses was a guide and a mercy",[9] "then fight the leaders of unfaith",[10] or "The Day We shall summon every group of people with their Imam".[11] Here, the use of this term (Imam) outside of its technical meaning in God’s speech is based on context, and refers to leadership other than that divine status. In narrations too, the term Imam has been used frequently in its literal sense, "It is upon the Imam of the Muslims to compensate its value to its owner from the share of freeing slaves"[12] here, imam means the leader of the society. In another narration, it is said, "If the Mukatab (contractual servant) fails, then there is no responsibility except on the Imam of the Muslims.",[13] or elsewhere it is stated, "And the Imam shall pay its value to its owner from the treasury",[14] making it clear that the term Imam in these narrations does not refer to an infallible Imam. Even Muslims have used the word Imam for distinguished scientific or political personalities, such as; Imam Khomeini, Imam Khoie, Imam Musa Sadr, etc..., wherein all these cases, the term Imam is used in its literal meaning as leader or pioneer. As a result, it is stated that the use of the word imam in the technical sense is exclusive to the infallible imams to whom God has granted this status; however, the use of the word imam in its literal sense for the non-infallible is not problematic and has been applied on several occasions. [1] . Ma'jam Maqayis al-Lughah: Ibn Faris; vol: 1, p21. [2] . Ragheb Isfahani, mufradat alfaz alquran fi gharayb alquran, p, 87. [3] . Al-Anbiya': 73. «و جعلناهم ائمة یهدون بامرنا» [4] . Al-Baqarah: 124. «إنِّى جَاعِلُكَ لِلنَّاسِ إمَاماً» [5] . Khwaja Nasir al-Din Tusi; Qawa'id al-Aqa'id, p; 108. [6] . Al-Baqarah: 124. «إنِّى جَاعِلُكَ لِلنَّاسِ إمَاماً» [7] . Al-Sheikh al-Kulayni: Al-Kafi; vol;1, p;175. [8] . Al-Qasas: 41. «وَ جَعَلْناهُمْ أَئِمَّةً يَدْعُونَ إِلَى النَّارِ وَ يَوْمَ الْقِيامَةِ لا يُنْصَرُونَ» [9] . Al-Ahqaf: 12. «وَ مِنْ قَبْلِهِ کِتابُ مُوسى إماماً وَ رَحْمَةً» [10] . Al-Tawbah: 12. «فَقاتِلْوا اَئِمَّةَ الْکُفْرِ» [11] . Al-Isra': 71. «یَوْمَ نَدْعو کُلُّ اُناس بِاِمامِهِمْ» [12] . al-Sheikh al-Kulayni: Al-Kafi: vol;7, p: 235. [13] . Ibid: vol; 7, p: 308. [14] . Ibid: vol; 7, p: 235

Who was born in the Ka'ba, Ali (A.S) or Hakim ibn Hizam? Initially, it should be stated that both Shia and Sunni agree on the birth of Imam Ali (A.S) in the Ka'ba. Among the Shia scholars are some great scholars like; Sheikh Saduq,[1] Sharif Razi,[2] Sheikh Tusi,[3] Allameh Hilli,[4] Ayatollah Subhani,[5] Sheikh Ali Korani[6] and others... Among the Sunni scholars are: Sibt ibn al-Jawzi,[7] Ibn Maghazli,[8] Ahmad ibn Hanbal,[9] Ibn Sabbagh,[10] ‘Abd al-Rahman al-Sufuri,[11] Ali ibn Ibrahim al-Halabi,[12] Shah Waliullah Dehlawi,[13] Ganji Shafai,[14] and others... In contrast to this consensus, another claim has been made stating that Hakim ibn Hizam was born in the Kaaba. The claimants to this opinion fall into two groups: The first group: Scholars who consider the birth of Ali (A.S) in the Kaaba to be weak and argue that only Hakim ibn Hizam was born there, such as Ibn al-Mulaqqin,[15] Suyuti,[16] Nawawi.[17] The second group: Scholars who acknowledge the birth of Hakim ibn Hizam in the Kaaba but have remained silent on the birth of Ali (A.S). These scholars include Ibn al-Salah,[18] Hafiz al-Mizzi,[19] Dhahabi,[20] Ibn Hibban,[21] Ibn Hajar Asqalani,[22] Ibn Abdul Barr,[23] Azraqi,[24] Manawi.[25] In response to this opinion, it is stated: Firstly, the birth of Imam Ali in the Kaaba is attested through mutawatir (widely transmitted) reports. Allameh Amini has quoted from sixteen Sunni sources and fifty Shia sources that Imam Ali was born in the Kaaba.[26] He also mentioned 41 poets from the 2nd to the 14th Hijri century who have referred to the birth of Imam Ali in the Kaaba in their poems.[27] Even among the Sunni scholars, Al-Hakim al-Nishapuri[28] expressly states this, and a mutawatir report cannot be evaluated for its chain of narrators, and the concept of a mutawatir being weak is not meaningful. Secondly, it must be said that those who have weakened the historical narration of the birth of Imam Ali (A.S) have not provided any evidence for their claims. For example, Ibn al-Mulaqqin writes: Hakim was born inside the Kaaba, and it is not known of anyone else born in it. As for what has been narrated about Ali (A.S) that he was born in it, it is weak. Al-Hakim contradicted this in his "Mustadrak" in the biography of Ali stating that reports have been widely transmitted about it[29] and as mentioned in the text Ibn al-Mulaqqin himself refers to Al-Hakim's disagreement with this weakening after stating it. Thirdly, assuming that according to the Sunni view, this report is singular and weak, it is stated that according to the opinion of Sunni scholars, in the matter of virtues and honors, the chain of narrators is not examined and in the hadiths of virtues of deeds, the principle of leniency in the evidence of traditions is accepted.[30] Finally, it should be mentioned that some believe that this narration was made with the intent to deny the virtues of Imam Ali (A.S) by the family of Zubair, as Hakim ibn Hizam ibn Khuwailid ibn Asad ibn Abdul Uzza and the family of Zubair are both descendants of Asad ibn Abdul Uzza.[31] Hakim ibn Hizam himself was among the opponents of Imam Ali (A.S).[32] Considering these points, it is understood that the blessed birth of Amir al-Mu'minin (A.S) in the Kaaba is a point of agreement for all, and this virtue for Amir al-Mu'minin (A.S) is undeniable and from the Shiite perspective, this virtue is exclusive to the Imam (A.S) and not proven for others. [1] . Sheikh Saduq; 'Illal al-Shara'i'; Vol: 1, P: 135 / Sheikh Saduq; 'Ma'ani al-Akhbar'; P: 62. [2] . Al-Sayyid al-Sharif al-Radi; 'Khasa'is Al-A'immah (A.S.)' (Virtues of the Imams), Vol: 1, P: 39. [3]. Sheikh al-Tusi; 'Tahdhib al-Ahkam'; Vol: 6, P: 19. [4] Allamah Hilli; 'Nahj al-Haqq wa Kashf al-Sidq'; P: 233. [5] . Al-Subhani, Sheikh Ja'far; 'Adwa'a 'ala Aqa'id al-Shia al-Imamiyah wa Tarikhuhum'; Vol: 1, P: 139. [6] . Al-Kurani al-Amili, Ali; 'Jawahir al-Tarikh'; Vol: 4, P: 314. [7] . Sibt ibn al-Jawzi; 'Tadhkirat al-Khawas min al-Ummah bi Dhikr Khasa'is al-A'immah'; Vol: 1, P: 155. [8] . Ibn al-Maghazli; 'Manaqib Ali'; Vol: 1, P: 26. [9] . Al-Zarandi al-Hanafi, Muhammad ibn Yusuf; 'Nazm Durar al-Simatayn'; Vol: 1, P: 80. [10] . Al-Maliki al-Makki, Ali ibn Muhammad ibn Ahmad; 'Al-Fusool al-Muhimmah fi Ma'rifat al-A'immah'; Vol: 1, P: 173. [11] . Al-Safuri; 'Nuzhat al-Majalis wa Muntakhab al-Nafa'is'; Vol: 2, P: 159. [12] . Al-Halabi, Nur ad-Din; 'Al-Sirah al-Halabiyyah'; Vol: 3, P: 520 / ibid; Vol: 1, Page: 202. [13] . Dehlawi - Shah Wali Allah; 'Izalat al-Khafa'an Khilafat al-Khulafa'; Vol: 4, P: 343. [14] . Al-Ganji al-Shafi'i, Muhammad ibn Yusuf; 'Kifayat al-Talib fi Manaqib Ali ibn Abi Talib'; Vol: 1, P: 405. [15] . Ibn al-Mulaqqin; 'Al-Badr al-Munir'; Vol: 6, P: 489. [16] . Al-Suyuti, Jalal al-Din; 'Tadrib al-Rawi fi Sharh Taqrib al-Nawawi'; Vol: 2, P: 880. [17] . Al-Nawawi, Abu Zakariya; 'Tahdhib al-Asma' wa al-Lughat'; Vol: 1, P: 166. [18] . Ibn al-Salah; 'Muqaddimah Ibn al-Salah', Understanding the Types of Hadith Sciences; Vol: 1, P: 487. [19] . Al-Mizzi, Jamal ad-Din; 'Tahdhib al-Kamal fi Asma' al-Rijal'; Vol: 21, P: 63. [20] . Al-Dhahabi, Shams ad-Din; 'Siyar A'lam al-Nubala''; Vol: 3, P: 46. [21] . Ibn Hibban; 'Al-Thiqat'; Vol: 3, P: 71. [22] Al-Asqalani, Ibn Hajar; 'Tahdhib al-Tahdhib'; Vol: 2, P: 447 / Al-Asqalani, Ibn Hajar; 'Al-Isabah fi Tamyiz al-Sahabah'; Vol: 2, P: 98. [23] . Ibn Abdul Barr; 'Al-Isti'ab fi Ma'rifat al-Ashab'; Vol: 1, P: 362. [24] . Al-Azraqi; 'Akhbar Makkah'; Vol: 1, P: 174. [25] . Al-Manawi, Abdul Ra'ouf; 'Fayd al- Qadir'; Vol: 2, P: 37. [26] . Allamah Amini; 'Al-Ghadir'; Vol: 6, P: 23. [27] . Ibid, P: 28. [28] . Al-Hakim, Abu Abdullah; 'Al-Mustadrak 'ala al-Sahihayn'; Vol: 3, P: 550. [29] . Ibn al-Mulaqqin; 'Al-Badr al-Munir'; Vol: 6, P: 489. [30] . Al-Khatib al-Baghdadi; 'Al-Kifayah fi 'Ilm al-Riwayah'; Vol: 1, P: 133, 134 / Al-Suyuti, Jalal al-Din; 'Tadrib al-Rawi fi Sharh Taqrib al-Nawawi'; Vol: 1, P: 351 [31] . Al-Tustari, Sheikh Muhammad Taqi; 'Qamus al-Rijal'; Vol: 3, P: 603 / ibid; Page: 629. [32] . Al-Amili, Sayed Ja'far Murtada; 'As-Sahih min Sirah al-Nabi al-A'zam Salla Allah 'alayhi wa 'Alih'; Vol: 2, Pp: 251, 253

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

Who are the “Ahlulbayt” in the verse " إِنَّما يُريدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَ يُطَهِّرَكُمْ تَطْهيراً"? In order to understand the answer to the question, one must first comprehend the meaning of Ahlulbayt in the word. Ahlulbayt is composed of two words. The first word "Ahl" means gathering and uniting. This uniting can be linked to lineage, religion, or occupation. The second word "Bayt" means home. Therefore, if a man lives in the same home with other people, those people are considered his family.[1] Some have taken Ahlulbayt to mean kinship.[2] Based on the evidence that will be presented, it can be concluded that the term "Ahlulbayt" used in this verse does not have a literal meaning. Instead, it refers to certain individuals from the Prophet's family as designated by God. According to Umm Salama's narration, the Messenger of God once gathered Fatimah, Hasan, Hussain, and Ali under his cloak and declared, "These are my Ahlulbayt." Umm Salama says, "I also wanted to join them, but the Messenger of God stopped me and said, 'You are a virtuous woman, but this verse is about me, my brother, Ali, his two sons and nine descendants of Hussain, not including anyone else".[3] This narration clearly specifies that only these individuals are the Ahlulbayt of the Prophet mentioned in the verse. In another narration, the same answer was given to Umm Salma.[4] Abi Saeed Khodri says the Messenger of God stated, that this verse was revealed to five individuals.[5] Another account from Anas states that for six months, during prayer time, the Messenger of God would visit Fatimah's house and recite this verse while reminding them that it was time for prayer.[6] Abu al-Hamra also testified as a servant of the Messenger of God in this matter.[7] It has been narrated that Imam Ali himself referred to the verse of purification (Ayah Tathir) in the event of “Fadak” in opposition to Abu Bakr, and said, “Do you seek a witness who God has testified to her purity, and yet you accept that this verse pertains to us.”[8] Based on what has been said, it is proved that the Ahlulbayt in this verse means five people: the Messenger of God, Commander of the Faithful, Lady Fatimah, Imam Hasan, and Imam Hussain (a.s.), Other traditions also suggest that the Imams who came after Imam Hussain (a.s.) should also be considered as part of the Ahlulbayt. In a narration, Imam Sadiq (a.s.) first identifies the Ahlulbayt in the verse of purification as five individuals, but then in the interpretation of this verse, with reference to the verse of Ulu al-Arham ‘kinship’, he includes all the Imams of the Shia and considers obedience to them as obedience to God and disobedience to them as disobedience to God.”[9] In another narration, Imam Sajjad (a.s.) also considered himself part of the Ahlulbayt, using the same verse as evidence.[10] Therefore, all twelve Imams are included in this verse. According to what has been said, the verse of purification specifically refers to the five members of the household of the Prophet and then extends to include the twelve infallible Imams, but not the rest of the relatives and kin of the Messenger of God (SW). [1] . Al-Mufradat fi Ghareeb Al-Quran : Al-Raghib Al-Isfahani; Vol: 1;P: 29 [2] . Al-Misbah Al-Muneer: Ahmad ibn Muhammad ibn Ali; Vol: ; P: 20 [3] . Kamal Al-Din wa Tamam Al-Ni’mah: Al-Sheikh Al-Saduq; Vol: 1; P: 278 - Al-Amali: Al-Sheikh Al-Tusi;Vol: 1; P: 565 [4] . Tafsir Noor Al-Thaqalayn: Al-Aroosi Al-Hawizi, Al-Sheikh Abdul Ali; Vol: 4; P: 274 [5] . Tafsir Al-Jami Al-Bayan: Al-Tabari, Ibn Jarir; Vol: 20; P: 263 [6] . Ibid [7] . Tafsir Al-Qummi: Al-Qummi, Ali ibn Ibrahim; Vol: 2; P: 67 [8] . Tafsir Noor Al-Thaqalayn: Al-Aroosi Al-Hawizi, Al-Sheikh Abdul Ali; Vol: 4; P: 274, 275 [9] . Al-Kafi: Al-Sheikh Al-Kulayni; Vol: 1;P: 287 [10] . Al-Ehtijaj: Al-Tabrasi, Abu Mansour; Vol: 2; P: 33, 3