Taqavi

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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