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

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

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

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

Who was Imam as-Sajjad (AS) and what do we know about His life? Imam as-Sajjad (AS), the fourth Shia Imam, is known by the name Ali ibn al-Husayn. Titles such as Zayn al-Abidin (Adornment of the Worshippers) and Sayyid al-Sajidin (Master of those who Prostrate) reflect his high spiritual status in worship. Historians differ regarding his year of birth; however, the famous view, supported by scholars such as Sheikh Mufid[1] and Sheikh Kulayni, [2] identifies 38 AH as the year of his birth. [3] There are various narrations regarding the day of his birth; some mention the 15th of Jumada al-Ula and others the 5th of Sha'ban. [4] Nevertheless, all historical sources agree that he was born in the city of Medina. [5] The father of Imam as-Sajjad (AS) was Imam Hussain (AS), and his mother, according to the popular view, was the daughter of Yazdegerd III, the last Sassanid king, who came to Medina and married Imam Hussain (AS) after embracing Islam. [6] The name "Shahrbanu" is the most well-known among her names in historical sources. [7] Numerous titles are mentioned for Imam as-Sajjad (AS) in various sources, each signifying his high status in worship, knowledge, and spirituality. Among the most famous are "Zayn al-Abidin" and "Sayyid al-Abidin." His kunyas (patronymics) include "Abu al-Hassan," "Abu Muhammad," "Abu al-Qasim," and "Abu Bakr". [8] Imam as-Sajjad (AS) had several wives, most of whom were Umm Walad. Among his well-known wives was Lady Fatima bint al-Hassan (AS)—known as "Umm Abdillah"—the daughter of Imam al-Hassan al-Mujtaba (AS), who was the mother of Imam Muhammad al-Baqir (AS). [9] There is some disagreement regarding the number and names of the children of Imam Ali ibn al-Husayn (AS), [10] but a general list in reliable sources includes: Imam Muhammad al-Baqir (AS), Abdullah, Hassan, Husayn, Zayd, Umar, Husayn al-Asghar, Abdurrahman, Sulayman, Ali, Khadijah, Muhammad al-Asghar, Fatima, Aliyyah, and Umm Kulthum. [11] Imam as-Sajjad (AS), who witnessed the tragedy of Karbala himself, did not remain silent in the face of Umayyad oppression despite his immense suffering. One of the most prominent examples of this resistance was his sermon in Yazid’s court in Damascus. This assembly was intended to humiliate the Ahl al-Bayt (AS), but through the Imam’s revealing words, it turned into a scene of public awakening. When Yazid ordered the Adhan to be recited to interrupt the Imam’s speech, Imam as-Sajjad (AS) challenged Yazid by pointing to the name of the Prophet (SAW) in the Adhan, saying: "If Muhammad (SAW) is your grandfather, you are a liar; and if he is my grandfather, then why did you kill his children?" [12] This short but profound and crushing sentence not only stripped away the mask of the Umayyad government but also called upon the public conscience to judge. By utilizing the logic of lineage and his prophetic connection, Imam as-Sajjad (AS) challenged the legitimacy of Yazid’s claims and revealed the victimization of the Ahl al-Bayt (AS) before everyone's eyes. The period of Imam Ali ibn al-Husayn's (AS) leadership coincided with the reign of several Umayyad caliphs, including Yazid ibn Muawiyah, Muawiyah ibn Yazid, Marwan ibn al-Hakam, Abd al-Malik ibn Marwan, and Walid ibn Abd al-Malik. This period of Islamic history was marked by widespread political instability, social tension, and security crises. The political atmosphere of that era was filled with anxiety, suppression, and a lack of public safety. The governments of the time created an environment of terror and violence, leading to social isolation and the breakdown of civic cohesion. [13] This atmosphere was such that in the testament of Imamate to Imam as-Sajjad (AS), he was commanded to withdraw from the people and remain silent. [14] Therefore, his struggle against the government took a different form: the spiritual and social revival of the Shia community after the martyrdom of his father. Through his efforts, the Shia community was reshaped, and many people joined the movement of the Imamate. [15] There is significant disagreement among historical and hadith sources regarding the date of Imam Zayn al-Abidin’s (AS) martyrdom. However, the year 94 AH is the most credible and accepted among these views, and it is identified as the most likely date by several prominent traditionists and historians. The importance of this year lies in the fact that it coincided with the death of a group of prominent jurists in Medina, and for this reason, it is known in historical sources as the "Year of the Jurists" (Sanat al-Fuqaha). [16] Among the reliable scholarly figures who accepted this date are Sheikh Tusi in his book al-Misbah, [17] Muhaqqiq Irbili in Kashf al-Ghummah, [18] and the late Kulayni in al-Kafi. [19] In addition to the disagreement over the year, there are several opinions regarding the exact day of his martyrdom, including the 12th of Muharram [20] and the 25th of Muharram. It must be noted that the 25th of Muharram is more famous and accepted; several great scholars, including Sheikh Tusi [21] and Kaf’ami, [22] have recorded this day in their works as the date of the passing of Imam Zayn al-Abidin (AS). According to reliable historical and narrational reports, the martyrdom of Imam Ali ibn al-Husayn occurred by poisoning under the orders of Walid ibn Abd al-Malik. [23] His burial place is in the Baqi cemetery in Medina, where his shrine is located next to the grave of his noble uncle, Imam al-Hassan al-Mujtaba (AS). [24] At the time of his martyrdom, the Imam was 57 years old according to the famous view. [25] [1] . Al-Irshad, Sheikh al-Mufid, Vol. 2, p. 137. [2] . Al-Kafi, Sheikh al-Kulayni, Vol. 2, p. 512. [3] . Kashf al-Ghumma fi Ma'rifat al-Aimmah, al-Muhaddith al-Arbili, Vol. 2, p. 627 / Bihar al-Anwar, Allama al-Majlisi, Vol. 46, p. 12 / Misbah al-Mutahajjid, Sheikh al-Tusi, p. 792 / Tadhkirat al-Khawas, Sibt ibn al-Jawzi, p. 291. [4] . Ilam al-Wara bi-Alam al-Huda, Sheikh al-Tabarsi, Vol. 1, p. 480 / Bihar al-Anwar, Allama al-Majlisi, Vol. 46, p. 14. [5] . Bihar al-Anwar, Allama al-Majlisi, Vol. 46, p. 7 / Kashf al-Ghumma, Ibn Abi al-Fath al-Arbili, Vol. 2, p. 285 / Al-Irshad, Sheikh al-Mufid, Vol. 2, p. 137 / Ilam al-Wara bi-Alam al-Huda, Sheikh al-Tabarsi, Vol. 1, p. 480. [6] . Bihar al-Anwar, Allama al-Majlisi, Vol. 46, p. 11 / Al-Khara’ij wa al-Jara’ih, al-Rawandi, Qutb al-Din, Vol. 2, p. 751. [7] . Ansab al-Ashraf, al-Baladhuri, Vol. 3, p. 102 / Al-Irshad, Sheikh al-Mufid, Vol. 2, p. 135. [8] . Manaqib Al Abi Talib, Ibn Shahrashub, Vol. 3, p. 310 / Bihar al-Anwar, Allama al-Majlisi, Vol. 46, p. 4. [9] . Bihar al-Anwar, Allama al-Majlisi, Vol. 64, p. 155. [10] . Manaqib Al Abi Talib, Ibn Shahrashub, Vol. 3, p. 311 / Kashf al-Ghumma, Ibn Abi al-Fath al-Arbili, Vol. 2, p. 317 / Tarikh Mawalid al-Aimmah, al-Baghdadi, Ibn al-Khashshab, p. 24 / Bihar al-Anwar, Vol. 46, p. 155. [11] . Ilam al-Wara bi-Alam al-Huda, Sheikh al-Tabarsi, Vol. 1, p. 494. [12] . Jihad al-Imam al-Sajjad, al-Husayni al-Jalali, Sayyid Muhammad Reza, p. 54. [13] . Al-Imam al-Sajjad Jihad wa Amjad, Husayn al-Hajj Hassan, p. 9. [14] . Al-Kafi (Islamiyyah Edition), Sheikh al-Kulayni, Vol. 1, p. 281. [15] . Mu'jam Rijal al-Hadith, al-Khoei, Sayyid Abu al-Qasim, Vol. 21, p. 38. [16] . Tadhkirat al-Khawas, Sibt ibn al-Jawzi, p. 298 / Bihar al-Anwar, Allama al-Majlisi, Vol. 46, p. 151. [17] . Misbah al-Mutahajjid, Sheikh al-Tusi, p. 787. [18] . Kashf al-Ghumma, Ibn Abi al-Fath al-Arbili, Vol. 2, p. 294. [19] . Al-Kafi, Sheikh al-Kulayni, Vol. 1, p. 468. [20] . Ilam al-Wara bi-Alam al-Huda (Haditha Edition), Sheikh al-Tabarsi, Vol. 1, p. 481 / Al-Ithaf bi-Hubb al-Ashraf, al-Shabrawi, Jamal al-Din, p. 276. [21] . Misbah al-Mutahajjid, Sheikh al-Tusi, p. 787. [22] . Al-Misbah (Jannat al-Aman), al-Kaf'ami al-Amili, Sheikh Ibrahim, p. 509. [23] . Al-Ithaf bi-Hubb al-Ashraf, al-Shabrawi, Jamal al-Din, p. 277. [24] . Al-Irshad, Sheikh al-Mufid, Vol. 2, p. 138. [25] . Al-Kafi, Sheikh al-Kulayni, Vol. 1, p. 466.

What do we know about Imam al-Hadi's life? Imam Ali al-Naqi, famously known as Imam al-Hadi (AS), is the tenth Imam of the Shia. His noble father (Imam al-Jawad (AS)) named him Ali to continue the Islamic tradition. Following his birth, the Adhan was recited in his right ear and the Iqamah in his left. On the seventh day, he was circumcised, his head was shaved, and silver was given in charity equal to the weight of his hair. A sheep was also sacrificed as an Aqiqah for his blessed well-being.[1] Most historical sources agree that he was born in the year 212 AH; [2] the most famous view is that his birth occurred in the middle of Dhul-Hijjah of that year. [3] There are other less common reports stating he was born on the 13th of Rajab in 214 AH. [4] In the terminology of narrators, the Kunya (patronymic) of the tenth Imam is "Abu al-Hassan." Since Imam al-Kadhim (AS) and Imam Ridha (AS) were also known by this Kunya, narrators often refer to Imam al-Kadhim as "Abu al-Hassan the First," Imam Ridha as "Abu al-Hassan the Second," and Imam al-Hadi as "Abu al-Hassan the Third." [5] According to Ibn Shahrashub, the titles of Imam al-Hadi (AS) include: al-Najib (the Noble), al-Murtadha (the Pleased), al-Taqi (the Pious), al-Hadi (the Guide), al-Alim (the Scholar), al-Faqih (the Jurist), al-Amin (the Trustworthy), al-Mu'min (the Believer), al-Tayyib (the Pure), al-Mutawakkil (the One who trusts God), and al-Askari. Among these, "al-Hadi" and "al-Naqi" are the most famous. [6] These titles reflect the moral and spiritual virtues that were most manifest in his character. His father was Imam Muhammad bin Ali (AS) and his mother was a great lady named Samana al-Maghribiyya (also known as Sayyida Umm al-Fadhl). Muhammad bin Faraj narrates that Imam al-Jawad (AS) commissioned him to purchase a slave-girl with specific characteristics, and she became the mother of Imam al-Hadi (AS). She was raised in the House of Imamat under the supervision of Imam al-Jawad (AS), reaching high levels of morality and spiritual perfection. [7] Imam al-Hadi (AS) spoke of her with great honor, saying: "My mother is a knower of my right and is from the people of Paradise; Satan cannot reach her, and the plots of the tyrants do not affect her, for Allah protects her." [8] Shia sources name four sons for Imam al-Hadi (AS): al-Hassan, Muhammad, Husayn, and Jafar, as well as a daughter named Ayesha. [9] Some sources mention two daughters named Ayesha and Dalalah. [10] The beginning of his Imamat coincided with the reign of the Abbasid caliph al-Mu'tasim. He spent seven years of his Imamat during Mu'tasim's rule, five years under al-Wathiq, fourteen years under al-Mutawakkil, six months under al-Mustansir, two years and nine months under al-Musta'in, and over eight years during the reign of al-Mu'tazz. [11] The Genius and Greatness of the Imam: Regarding the Imamat of the tenth Imam, it is stated that he reached this station at the age of seven[12] or six years and five months. [13] He was the second Imam to be chosen by Allah for the station of Imamat during childhood. Because he became the Imam as a child, the Abbasid caliph al-Mu'tasim thought he could shape the Imam’s thoughts to align with the Abbasid government's ideologies by controlling his education. He ordered Umar bin Faraj to go to Medina and select a teacher for Imam al-Hadi (who was then about six years old). He emphasized that the teacher must be a staunch enemy of the Ahl al-Bayt (AS) to instill hatred toward the family of the Prophet and teach him Nasibi (anti-Shia) beliefs. Umar bin Faraj went to Medina and chose a man named Junaydi for this task. Junaydi was instructed not only to "teach" the Imam but to prevent the Shia from visiting him. However, after some time, Junaydi was astonished by what he witnessed. When asked how the child was doing, Junaydi replied: "Do not say such things! By Allah, he is the best human on earth and the most virtuous of God’s creation." Junaydi asked in wonder: "Glory be to Allah! Where did this child learn such deep knowledge?" He was so moved by the Imam’s divine light that he eventually became one of the Imam's devoted followers. [14] Another report regarding his majesty and dignity states that Caliph al-Mutawakkil, after receiving worrying reports about the Imam, decided to kill him. In a rage, he shouted: "By Allah, this man who makes false claims and weakens our government will soon be killed!" He ordered four executioners to attack and kill the Imam as soon as he entered. However, when Imam al-Hadi (AS) arrived, people rushed to welcome him with excitement. When Mutawakkil saw the Imam, he was so overwhelmed by the Imam’s divine awe and majesty that fear took over him. He actually fell from his throne and rushed to welcome the Imam with respect, asking: "My master! Why have you troubled yourself to come at this hour?" The Imam replied: "Your messenger came and said you wanted me." Mutawakkil, embarrassed, said: "The boy lied! You may return whenever you wish." He then ordered his ministers to escort the Imam back with the highest honors. [15] The greatness of the Imam always sparked jealousy in the hearts of the envious, and the oppressive caliphs harbored deep resentment because of his prestige. Al-Mu'tamid al-Abbasi became enraged seeing the people speak of the Imam’s knowledge, asceticism, and piety, considering him superior to all other Islamic scholars. His jealousy led him to commit a terrible crime. He plotted to poison the Imam. After drinking the poison, the Imam suffered intense pain and became bedridden. As the poison took its final toll, his noble soul departed to the heavens. His son, Imam al-Hassan al-Askari (AS), with a heart full of grief, performed the burial rites; he washed the body, shrouded him, and prayed over him himself. [16] Imam al-Hadi (AS) was buried in his home in Samarra, [17] and today his shrine (shared with Imam al-Hassan al-Askari) is a refuge for the broken-hearted and the lovers of the Ahl al-Bayt (AS). [1] . Tarikh-e Zindegani-ye Imam Hadi (a), Rafii, Ali, p. 11. [2] . Tahlili az Zindegani-ye Imam Hadi, Qureshi, Baqir Sharif, p. 22. [3] . Al-Kafi, Sheikh Kulayni, Vol. 1, p. 497. [4] . Tarikh al-Khamis fi Ahwal Anfus al-Nafis, Sheikh Husayn Diyar al-Bakri, Vol. 2, p. 287. [5] . Tahlili az Zindegani-ye Imam Hadi, Qureshi, Baqir Sharif, p. 24. [6] . Manaqib Al Abi Talib, Ibn Shahrashub, Vol. 4, p. 401. [7] . Nasikh al-Tawarikh Zindegani-ye Hazrat Imam Ali al-Naqi al-Hadi, Qolikhan Sepehr, Abbas, Vol. 1, p. 9. [8] . Wafayat al-Aimmah, by the Scholars of Bahrain and Qatif, p. 351. [9] . Al-Irshad, Sheikh Mufid, Vol. 2, pp. 311–312. [10] . Dalail al-Imamah, Tabari-ye Saghir, Muhammad ibn Jarir, p. 412. [11] . Ilam al-Wara bi-Alam al-Huda, Sheikh Tabarsi, Vol. 2, p. 109. [12] . Al-Imam Ali al-Hadi, Kurani al-Amili, Ali, p. 4. [13] . Kashf al-Ghummah, Arbili, Ali ibn Isa, Vol. 2, p. 375. [14] . Maathir al-Kubra fi Tarikh Samarra, Mahallati, Sheikh Zabihullah, Vol. 3, pp. 125–126. [15] . Tarikh-e Zindegani-ye Imam Hadi (a), Rafii, Ali, p. 186. [16] . Tahlili az Zindegani-ye Imam Hadi, Qureshi, Baqir Sharif, pp. 407–408. [17] . Musnad al-Imam al-Hadi Abi al-Hasan Ali ibn Muhammad (a), Atarudi, Sheikh Azizullah, p. 56.

What do we know about Imam al-Hassan al-‘Askari's life? Imam al-Hassan al-‘Askari (AS), the eleventh leader of the Imami Shi‘a, was born in the year 232 AH and was martyred in 260 AH. He was the son of Imam al-Hadi (AS) and a noble lady named Salil,[1] she was a freed slave (umm walad), whose name is given as Hudayth. From the Shi‘a perspective, Imam al-‘Askari (AS) is the father of Imam al-Mahdi (AJTF), the final divine proof and the awaited savior. [2] He spent most of his life in the city of Samerra, under the close surveillance of the Abbasid government, in conditions of restriction and strict monitoring. For this reason, he was given the title “al-‘Askari,” derived from the place of his residence. In addition, titles such as “Hadi,” “Naqi,” “Zaki,” “Rafiq,” and “Samit” were also used to describe his moral and spiritual qualities. [3] Imam al-Hassan al-‘Askari (AS), the eleventh Imam of the Shi‘a, had a brother named Ja‘far who, after the Imam’s martyrdom, claimed the Imamate and became known in history as “Ja‘far al-Kadhdhāb.” [4] The Imam spent most of his life under Abbasid surveillance in Samerra and was ultimately martyred at the age of twenty-eight. According to many scholars of the Imami tradition, the cause of his martyrdom was poisoning. [5] The pure body of Imam al-Hassan al-‘Askari (AS) was buried in his personal residence in Samerra after his martyrdom. [6] His lineage continued through a noble lady named Narjis Khātūn, who was the mother of Imam al-Mahdi (AJTF). [7] In his childhood, the Imam was taken to Iraq along with his noble father, Imam al-Hadi (AS), and from that time until the end of his life, he lived in Samerra under the restricted and closely monitored conditions imposed by the Abbasid government. [8] Among the main proofs of Imam al-Hassan al-‘Askari’s (AS) Imamate are the texts and narrations left by the previous Imams, which directly or indirectly point to his Imamate. Imam al-Hadi (AS), his father, explicitly and repeatedly confirmed the Imamate of his son. Likewise, in a narration from Imam al-Rida (AS) addressed to Di‘bil al-Khuzā‘ī, it is stated: “After me, my son Muhammad is the Imam; after him, his son ‘Ali; then the son of ‘Ali, al-Hassan; and after him, the son of al-Hassan, who is the Imam al-Qā’im (AJTF).” [9] In another narration from Imam al-Jawād (AS), it is clearly stated: “The Imam after me is my son ‘Ali; his command is my command, obedience to him is obedience to me, and his word is my word. After him, his son al-Hassan is the Imam; his speech, command, and obedience are all a continuation of his father’s path.” [10] Among the proofs of Imam al-Hassan al-‘Askari’s (AS) Imamate is also the testament made by Imam al-Hadi (AS) in the presence of a group of Shi‘a, thereby providing clear testimony to the Imamate of his son. In one narration, ‘Ali ibn ‘Umar al-Nawfalī relates: “One day I saw Muhammad, another son of Imam al-Hadi (AS), in his house, and I asked the Imam: ‘Is he the Imam after you?’ The Imam replied: ‘No, the Imam and your leader after me is my son al-Hassan.’” [11] The circumstances of Imam al-Hassan al-‘Askari’s (AS) life: Imam al-Hassan al-‘Askari (AS) lived during one of the most turbulent periods of the Abbasid caliphate. In the heavy and oppressive atmosphere of Abbasid rule, Imam al-Hassan al-‘Askari (AS), in order to protect his own life and that of the Shi‘a, managed the affairs of the Shi‘a community secretly and discreetly, observing the principle of taqiyya. His communications with close companions were conducted in complete secrecy. One historical example of this prudence is narrated by Dawūd ibn Aswad, who says: “Imam al-‘Askari (AS) summoned me and gave me a piece of wood, like a doorpost, the size of a palm, and said: ‘Deliver this wood to ‘Umari, one of his special companions.’ On the way, while passing through a street, a water-carrier’s mule blocked the path. The water-carrier shouted for me to move, and I lifted the wood to strike the mule. The wood broke, and I noticed letters hidden inside it at the point of breakage. I immediately concealed them in my sleeve. The water-carrier then loudly cursed me and the Imam.” [12] Muhammad ibn ‘Abd al-‘Azīz al-Balkhī narrates: “One day I was in the street and saw Imam al-Hassan al-‘Askari (AS) leaving his house, heading toward the public hall. Upon seeing him, I thought to cry out: ‘O people, this is the proof of God, recognize him!’ But then I feared that I might be killed for such a cry. When the Imam approached me, he placed his index finger on his lips, signaling that I should remain silent. That night, I saw the Imam in a dream, and he said: ‘In this path, one must either practice secrecy or be ready for martyrdom; therefore, fear God for your own protection.’” [13] Despite all measures of secrecy and taqiyya, the political atmosphere of the time was so harsh and tense that Imam al-Hassan al-‘Askari (AS) was subjected to severe anger and pressure from the Abbasid regime, especially from al-Mu‘tamid. He spent parts of his noble life in prison, and all his actions and communications were regularly reported to the caliph. Nevertheless, at one point, for specific reasons, al-Mu‘tamid ordered his release. [14] One of the most important factors behind this oppressive atmosphere was the widespread rumors and narrations concerning the imminent appearance of the “Imam al-Qā’im” and the “Avenger,” concepts that the Abbasid government considered a serious threat. For this reason, Imam al-‘Askari (AS) ensured the birth of his son, Imam al-Mahdi (AJTF), was carried out in utmost secrecy and protection.[15] Because the birth of Imam al-Mahdi (AJTF) was concealed, after the martyrdom of Imam al-Hassan al-‘Askari (AS), his brother Ja‘far claimed ownership of the inheritance and entered into conflict with the Imam’s close companions. He sought to deny the succession of Imam al-Mahdi (AJTF). This conflict led to Ja‘far being referred to in Shi‘a sources as “Ja‘far al-Kadhdhāb. [1] . Zindagānī‑ye Ḥazrat Imām Ḥasan ʿAskarī (AS), Modarresī, Sayyid Muḥammad Taqī, p. 7. [2] . Manāqib Āl Abī Ṭālib, Ibn Shahr Āshūb, vol. 3, p. 523. [3] . Zindagānī‑ye Ḥazrat Imām Ḥasan ʿAskarī (AS), Modarresī, Sayyid Muḥammad Taqī, p. 9. [4] . Al‑Imām al‑Ḥasan al‑ʿAskarī  (AS), Sīrah wa Tārīkh, al‑Kaʿbī, ʿAlī Mūsā, p. 106. [5] . Aʿlām al‑warā bi aʿlām al‑hudā, al‑Shaykh al‑Ṭabrisī, vol. 2, p. 131. [6] . Al‑Irshād, al‑Shaykh al‑Mufīd, vol. 2, p. 313. [7] . Aʿyān al‑Shīʿah, al‑Amīn, al‑Sayyid Muḥsin, vol. 6, p. 217. [8] . Wafayāt al‑Aʿyān, Ibn Khallikān, vol. 2, p. 94. [9] . Al‑Imām al‑Ḥasan al‑ʿAskarī (AS), Sīrah wa Tārīkh, al‑Kaʿbī, ʿAlī Mūsā, p. 112. [10] . Ibid., p. 112. [11] . Al‑Kāfī, al‑Shaykh al‑Kulaynī, vol. 1, p. 325. [12] . Biḥār al‑Anwār, al‑ʿAllāmah al‑Majlisī, vol. 5, p. 283. [13] . Zindagānī‑ye Ḥazrat Imām Ḥasan ʿAskarī (AS), Modarresī, Sayyid Muḥammad Taqī, p. 29. [14] . Ithbāt al‑Waṣīyah, al‑Masʿūdī, ʿAlī ibn al‑Ḥusayn, p. 253. [15] . Al‑Irshād, al‑Shaykh al‑Mufīd, vol. 2, p. 336.

What do we know about Imam al-Jawad's life? Imam al-Jawad (AS) was born in the year 195 AH in Medina.[1] Regarding the exact date of his birth, historians differ. Some of the great Shi’a scholars, such as Shaykh al-Kulayni, Shaykh al-Mufid, and Shaykh al-Tusi, considered his birth to have occurred in the blessed month of Ramadan. [2] However, in the book al-Misbah, there is a narration from Husayn ibn Ruh al-Nawbakhti, the special deputy of Imam al-Mahdi (AJTF), which states that his birth was on the 10th of Rajab. [3] From his childhood, Imam al-Jawad (AS) was recognized by the family of Imam al-Ridha (AS) and the Shi’a as a blessed and auspicious child. Abu Yahya al-San’ani, one of the famous narrators, reports that one day Imam al-Ridha (AS) presented his son Abu Ja’far (Imam al-Jawad) to the people and said: “This child is a great blessing for our Shi’a, and no one like him has ever been born.” [4] During his Imamate, Imam al-Ridha (AS) faced challenges. His age had advanced, yet he had no child. This led a group called the Waqifiyya to deny his Imamate, claiming that he was infertile and therefore could not be an Imam. It is reported that one of the leaders of the Waqifiyya, Ibn Qiyama al-Wasiti, said to Imam al-Ridha (AS): “How can you be an Imam when you have no child?” Imam al-Ridha (AS) replied: “How do you know that I have no child? By Allah, days and nights will not pass except that Allah grants me a son who will distinguish truth from falsehood.”[5] These matters greatly worried the Shi’a, to the extent that they expressed their concern to Imam al-Ridha (AS), saying: “Pray to Allah to grant you a child.” Sometimes they asked him: “Can Imamate be established in an uncle, or a maternal uncle, or a brother?” The Imam (AS) would reply: “No.” They would then ask in disbelief: “Then in whom will it be established?” He would answer: “In my son.” [6] The mother of Imam Muhammad al-Taqi (AS) was known by different names. Some called her Sabika, others Khayzuran. She was from the family of Mariya al-Qibtiyya, the bondwoman of the Messenger of Allah (SAW), and from Nubia (a region in Africa near Egypt). In some sources, her name is mentioned as Rayhana, and she was also called Khayzuran. [7] Imam Musa ibn Ja’far (AS) told Yazid ibn Sulayt to convey his greetings to the mother of Imam Muhammad al-Taqi (AS), emphasizing that she was from the relatives of Mariya al-Qibtiyya. [8] This shows the high status and rank of this noble lady in Islamic history. Imam Muhammad ibn Ali (AS), as one of the prominent figures in Islamic history, was most famously known by the title al-Jawad, meaning “the Generous.” Alongside this, other titles such as al-Taqi, al-Zaki, al-Murtadha, al-Qani’, al-Radhi, al-Mukhtar, al-Mutawakkil, and al-Muntajab were also attributed to him, each reflecting his special virtues and qualities. His kunya was Abu Ja’far, though Abu Ali has also been mentioned. [9] However, in historical sources he is usually referred to as Abu Ja’far al-Thani (the Second Abu Ja’far), [10] to avoid confusion with Abu Ja’far al-Awwal, namely Imam al-Baqir (AS). [11] The proofs of the Imamate of Imam al-Jawad (AS), like those of the other infallible Imams, include general and specific texts transmitted from the Prophet (SAW) and the Imams (AS), especially Imam al-Ridha (AS). In Shi’a hadith sources, there are explicit narrations in which Imam al-Ridha (AS) clearly designates Imam al-Jawad (AS) as his successor. [12] Imam al-Jawad (AS) had two wives. His first wife was Umm al-Fadl, the daughter of al-Ma’mun, [13] who acted as a spy in his household. His second wife was Lady Samana, who was the mother of all his children. [14] According to Shaykh al-Mufid, Imam al-Jawad (AS) had four children: Ali, Musa, Fatima, and Imamah. [15] Other sources also mention Khadija, Hakima, Umm Kulthum, Abu Ahmad al-Husayn, and Abu Musa Imran. [16] His relationship with Umm al-Fadl was not warm, and she was so dissatisfied that she wrote to her father complaining about Imam al-Jawad (AS) taking a bondwoman. However, al-Ma’mun ignored her complaint and forbade her from continuing. [17] Some believe this issue may have been the reason Imam al-Jawad (AS) was poisoned by Umm al-Fadl. After the Imam’s martyrdom, Umm al-Fadl joined the household of al-Mu’tasim al-‘Abbasi. [18] Of his two wives, only Lady Samana bore him children; Imam al-Jawad (AS) had no children from Umm al-Fadl. [19] During the time of Imam al-Jawad (AS), various sects existed among Muslims, some of which opposed Shi’a principles. The Ahl al-Hadith, being anthropomorphists, believed Allah to be a body. Imam al-Jawad (AS) warned the Shi’a not to pray behind those who considered Allah a body, nor to give them their zakat. [20] Another deviant sect was the Waqifiyya, who stopped at Imam al-Kazim (AS) after his martyrdom and did not accept the Imamate of his son, Imam al-Ridha (AS). When Imam al-Jawad (AS) was asked about praying behind those of the Waqifi sect, he forbade the Shi’a from doing so. [21] The hostility of the Zaydiyya towards the Imamiyya and their criticisms of the Imams (AS) led the Imams to take a firm stance against them. Imam al-Jawad (AS), in one narration, considered the Waqifiyya and Zaydiyya to be examples of the Qur’anic verse: “Faces that Day will be humbled, laboring, weary” (Qur’an 88:2–3), placing them alongside the Nawasib (those who harbor enmity towards the Ahl al-Bayt). [22] The Ghulat were another dangerous sect, known for defaming the Shi’a and fabricating narrations in the names of the Imams (AS). Imam al-Jawad (AS) specifically said about Abu al-Khattab, one of their leaders: “May Allah curse Abu al-Khattab, his followers, and those who doubt his curse.” He also mentioned Abu al-Ghamr Ja’far ibn Waqid and Hashim ibn Abi Hashim, placing them in the same category as Abu al-Khattab, because they exploited the names of the Imams (AS) to deceive people. [23] Imam al-Jawad (AS) was also very firm regarding misguided individuals such as Abu al-Mahri and Ibn Abi al-Zarqa, who falsely claimed to be representatives of the Imams. He ordered their execution, [24] because they played a dangerous role in misleading the Shi’a. Imam al-Jawad (AS) was always striving to protect the authentic teachings of Shi’ism and to confront any form of deviation. One of the important and historic debates of Imam Muhammad al-Taqi (AS) during the reign of al-Ma’mun was his debate with Yahya ibn Aktham, the jurist of the Abbasid court. This debate was arranged due to the objection of the Abbasid leaders to Imam’s marriage with Umm al-Fadl, the daughter of al-Ma’mun. Al-Ma’mun, in order to prove the correctness of his decision, suggested that they test Imam al-Jawad (AS). [25] In this debate session, Yahya ibn Aktham first raised a jurisprudential issue concerning a person in the state of ihram who hunted an animal. Imam al-Jawad (AS) explained the various aspects of the matter and asked Yahya which aspect he intended. Yahya was unable to respond, and in the end Imam al-Jawad (AS) himself elaborated and answered the issue. The courtiers and Abbasid scholars, after hearing the Imam’s responses, acknowledged his expertise and knowledge in jurisprudence. Al-Ma’mun, after this debate, thanked Allah and declared that the virtue of this family over others was evident, and that the young age of the Imam did not prevent his perfection. [26] In another gathering with al-Ma’mun and the jurists, Imam al-Jawad (AS) debated with Yahya ibn Aktham regarding the virtues of Abu Bakr and ‘Umar. Yahya said to the Imam that Gabriel, on behalf of Allah, told the Prophet (SAW) to ask Abu Bakr whether he was pleased with Him. The Imam replied that he did not deny the virtue of Abu Bakr, but one must also consider other narrations, and ultimately pointed out that this narration was not consistent with the Qur’an. The Imam referred to the verse: “And We are closer to him than his jugular vein” (Qur’an 50:16), and asked: Was Allah not aware of whether Abu Bakr was pleased or not, that He needed to ask him? After that, Yahya asked about another narration which claimed that Abu Bakr and ‘Umar on earth were like Gabriel and Michael in the heavens. Imam al-Jawad (AS) responded that the content of this narration was not correct, because Gabriel and Michael always worshipped Allah and never committed sin, whereas Abu Bakr and ‘Umar had been polytheists for many years before Islam. [27] During Imam al-Jawad’s (AS) residence in Baghdad, another issue was discussed: the cutting of a thief’s hand. Among Sunni jurists there was disagreement as to whether the thief’s hand should be cut from the wrist or from the elbow. Al-Mu‘tasim asked Imam al-Jawad (AS) to express his opinion. The Imam at first refrained from answering and requested that the Abbasid caliph excuse him from involvement in this matter. But when the caliph insisted, the Imam said that only the fingers of the thief should be cut, while the rest of the hand should remain. He based his reasoning on a verse of the Qur’an. Al-Mu‘tasim approved of this answer and ordered that the thief’s fingers be cut. [28] Imam Muhammad al-Taqi (AS) was summoned to Baghdad twice during the Abbasid rule. [29] His first journey, during the time of al-Ma’mun, was short. But the second time, on the 28th of Muharram in the year 220 AH, he entered Baghdad by order of al-Mu‘tasim. In that same year, at the end of Dhu al-Qa‘dah or the beginning of Dhu al-Hijjah, he was martyred. The Imam was 25 years old at the time of his martyrdom, making him the youngest of the Shi’a Imams. His pure body was buried beside his grandfather, Musa ibn Ja‘far (AS), in the Quraysh cemetery in al-Kadhimayn. [30] [1] . Jalāʾ al-ʿUyūn, Majlisī, Muḥammad Bāqir ibn Muḥammad Taqī, p. 959. [2] . al-Kāfī, al-Shaykh al-Kulaynī, vol. 1, p. 492 / al-Irshād, al-Shaykh al-Mufīd, vol. 2, p. 273 / Tahdhīb al-Aḥkām, Shaykh al-Ṭāʾifa, vol. 6, p. 90. [3] . al-Miṣbāḥ, al-Kafʿamī al-ʿĀmilī, al-Shaykh Ibrāhīm, p. 530. [4] . al-Kāfī, al-Shaykh al-Kulaynī, vol. 1, p. 321. [5] . ʿUyūn Akhbār al-Riḍā (as), al-Shaykh al-Ṣadūq, vol. 2, p. 209. [6] . al-Kāfī, al-Shaykh al-Kulaynī, vol. 1, p. 286. [7] . Ibid., p. 492. [8] . Mawsūʿat al-Imām al-Jawād (as), al-Shaykh Abū al-Qāsim al-Khuzʿalī, vol. 1, p. 35. [9] . Manāqib Āl Abī Ṭālib, Ibn Shahr Āshūb, vol. 4, p. 379. [10] . al-Kāfī, al-Shaykh al-Kulaynī, vol. 1, p. 82. [11] . Kashf al-Ghumma fī Maʿrifat al-Aʾimma, al-Muḥaddith al-Irbilī, vol. 2, p. 857. [12] . al-Kāfī, al-Shaykh al-Kulaynī, vol. 1, p. 320. [13] . al-Irshād, al-Shaykh al-Mufīd, vol. 2, p. 285. [14] . Muntahā al-Āmāl, Qummī, ʿAbbās, vol. 2, p. 569. [15] . al-Irshād, al-Shaykh al-Mufīd, vol. 2, p. 295. [16] . Muntahā al-Āmāl, Qummī, ʿAbbās, vol. 2, p. 569. [17] . Manāqib Āl Abī Ṭālib, Ibn Shahr Āshūb, vol. 4, p. 382. [18] . Wafayāt al-Aʿyān, Ibn Khallikān, vol. 4, p. 175. [19] . Muntahā al-Āmāl, Qummī, ʿAbbās, vol. 2, p. 569. [20] . Tahdhīb al-Aḥkām, Shaykh al-Ṭāʾifa, vol. 3, p. 283. [21] . Man lā Yaḥḍuruhu al-Faqīh, al-Shaykh al-Ṣadūq, vol. 1, p. 379. [22] . Ikhtiyār Maʿrifat al-Rijāl (known as Rijāl al-Kashshī), al-Shaykh al-Ṭūsī, vol. 1, p. 229. [23] . Ibid., p. 528. [24] . Ibid., p. 529. [25] . Ithbāt al-Waṣiyya, al-Masʿūdī, ʿAlī ibn al-Ḥusayn, p. 223. [26] . Biḥār al-Anwār, al-ʿAllāma al-Majlisī, vol. 50, p. 78. [27] . al-Iḥtijāj, al-Ṭabrisī, Abū Manṣūr, vol. 2, p. 446. [28] . Tafsīr al-ʿAyyāshī, al-ʿAyyāshī, Muḥammad ibn Masʿūd, vol. 1, p. 319. [29] . Manāqib Āl Abī Ṭālib, Ibn Shahr Āshūb, vol. 4, p. 380. [30] . al-Irshād, al-Shaykh al-Mufīd, vol. 2, p. 295.

What do we know about Imam al-Baqir's life? Imam Muhammad al-Baqir (AS), full name Abu Ja‘far Muhammad ibn ‘Ali ibn al-Husayn ibn ‘Ali ibn Abi Talib, is the fifth of the Twelve Imams and one of the Fourteen Infallibles in Shia Islam. His title “al-Baqir” reflects his profound knowledge and ability to uncover the depths of divine wisdom. His noble mother, Fatimah bint Imam al-Hassan (AS), linked him to both the Alawite and Fatimid lineages, highlighting the honor and purity of his ancestry.[1] Imam al-Baqir was born in Medina, with most Shia sources citing 57 AH as his birth year, [2] though some mention 56 AH. [3] The exact date of birth varies, with reports suggesting either the 1st of Rajab[4] or the 3rd of Safar. [5] He was the first Imam whose lineage united the descendants of both Imam al-Hassan and Imam al-Husayn (AS). His mother, Umm Abdullah, was the daughter of Imam al-Hassan (AS). He was known for his truthfulness, radiant character, and unwavering dedication to the path of truth. [6] Despite not being the eldest son of Imam Zayn al-‘Abidin (AS), Imam al-Baqir (AS) was divinely appointed to lead the Ummah. When asked why he did not pass the Imamate to his eldest son, Imam Zayn al-‘Abidin (AS) replied that leadership is based on wisdom and merit, not age, and that the Prophet (SAW) had designated Imam al-Baqir (AS) for this role. [7] Imam al-Baqir (AS) married two noble women: Umm Farwa bint al-Qasim ibn Muhammad, a descendant of Imam al-Hassan (AS), and Umm Hakim bint Usayd ibn al-Mughira al-Thaqafi from the noble Thaqafi tribe of Ta’if. Additionally, two other women, whose names are not recorded, were honored to be his wives. [8] Most sources mention that Imam al-Baqir (AS) had six children—four sons and two daughters—though some historical accounts differ in names and numbers, reflecting the diversity of narrations. [9] During his lifetime, Imam al-Baqir (AS) witnessed the rule of five Umayyad caliphs: al-Walid ibn Abd al-Malik, Sulayman ibn Abd al-Malik, ‘Umar ibn ‘Abd al-‘Aziz, Yazid ibn Abd al-Malik, and Hisham ibn Abd al-Malik. Among them, only ‘Umar ibn ‘Abd al-‘Aziz showed some departure from the oppressive policies of his predecessors, while the others continued the legacy of tyranny and repression. [10] The Islamic society during Imam al-Baqir (AS)’s time was on the verge of a major transformation. Beneath a surface of calm, widespread dissatisfaction simmered, eventually leading to the Abbasid revolution after the Imam’s martyrdom, during the era of Imam as-Sadiq (AS). Imam al-Baqir (AS)’s opposition to the Umayyad regime was evident in many events, including his Hajj journey with Imam as-Sadiq (AS) during Hisham’s reign. After Imam as-Sadiq (AS) clarified the divine status of the Ahl al-Bayt (AS) in Mecca, Hisham summoned them to Damascus. There, Imam al-Baqir (AS) impressed the court with his archery skills, but the real confrontation was intellectual. He emphasized, based on the Qur’an, that divine knowledge and the true interpretation of the Qur’an were entrusted solely to Imam Ali and his descendants (AS). This sacred knowledge is a legacy exclusive to the family of the Prophet (SAW), inaccessible to others. [11] After a lifetime of spiritual, intellectual, and political struggle against the Umayyad regime, Imam al-Baqir (AS) was poisoned by order of Hisham ibn Abd al-Malik, carried out by Ibrahim ibn al-Walid ibn Abd al-Malik. [12] There is some variation in historical sources regarding the exact year of his martyrdom, ranging from 113 to 118 AH. [13] However, most scholars agree on the year 114 AH, with his age at the time being 57. [14] The month and day of his passing are also disputed, but the 7th of Dhu al-Hijjah is most commonly cited. [15] [1] . Manaqib Āl Abī Ṭālib, Ibn Shahrāshūb, vol. 3, p. 338. [2] . Al-Kāfī, Shaykh al-Kulaynī, vol. 1, p. 469 / Al-Irshād, Shaykh al-Mufīd, vol. 2, p. 158. [3] . Siyar Aʿlām al-Nubalāʾ, al-Dhahabī, Shams al-Dīn, vol. 4, p. 401. [4] . Miṣbāḥ al-Mutahajjid, Shaykh al-Ṭūsī, p. 801 / Biḥār al-Anwār, ʿAllāmah al-Majlisī, vol. 46, p. 212. [5] . Aʿyān al-Shīʿah, al-Amīn, Sayyid Muḥsin, vol. 1, p. 645 / Wafayāt al-Aʿyān, Ibn Khallikān, vol. 4, p. 174. [6] . Manaqib Āl Abī Ṭālib, Ibn Shahrāshūb, vol. 3, p. 338. [7] . Zindagānī-ye Bāqir al-ʿUlūm Ḥaḍrat Muḥammad ibn (AS), Madrasī, Sayyid Muḥammad Taqī, p. 11. [8] . Biḥār al-Anwār, ʿAllāmah al-Majlisī, vol. 64, p. 365. [9] . Kashf al-Ghummah, Ibn Abī al-Fatḥ al-Arbilī, vol. 2, p. 331 / al-Majdī fī Ansāb al-Ṭālibīn, al-ʿAlawī, ʿAlī ibn Muḥammad, p. 94. [10] . Partowī az Sīrah va Sīmā-ye Imām Muḥammad Bāqir, Muḥammad Tījānī Samāwī, p. 3. [11] . Dalāʾil al-Imāmah, al-Ṭabarī al-Ṣaghīr, Muḥammad ibn Jarīr, p. 233. [12] . Manaqib Āl Abī Ṭālib, Ibn Shahrāshūb, vol. 3, p. 340 / al-Imām Abū Jaʿfar al-Bāqir (AS) Sīrah wa Tārīkh, al-Kaʿbī, ʿAlī Mūsā, p. 292 / al-Iʿtiqādāt, Shaykh al-Mufīd, p. 98 / al-Iʿtiqādāt, Shaykh al-Ṣadūq, p. 98 / Mirʾāt al-ʿUqūl fī Sharḥ Akhbār Āl al-Rasūl, ʿAllāmah al-Majlisī, vol. 6, p. 14. [13] . al-Ṭabaqāt al-Kubrā, Ibn Saʿd, vol. 5, p. 324 / al-Kāmil fī al-Tārīkh, Ibn al-Athīr, ʿIzz al-Dīn, vol. 5, p. 180 / Tārīkh al-Yaʿqūbī, Aḥmad ibn Abī Yaʿqūb, vol. 2, p. 320. [14] . Shadharāt al-Dhahab fī Akhbār Man Dhahab, Ibn al-ʿImād al-Ḥanbalī, vol. 2, p. 72 / Biḥār al-Anwār, ʿAllāmah al-Majlisī, vol. 46, p. 212. [15] . Biḥār al-Anwār, ʿAllāmah al-Majlisī, vol. 46, p. 212 / Aʿyān al-Shīʿah, al-Amīn, Sayyid Muḥsin, vol. 1, p. 645.

What do we know about Imam As-Sadiq's life? Imam Ja'far as-Sadiq (AS) was born in the city of Medina. Most historical sources have stated that his birth occurred on the 17th of Rabi' al-Awwal in the year 83 AH;[1] although some narrations mention the year 86 AH, the month of Rajab, and Friday or Monday as the day of his birth. [2] In some reports, Tuesday the 8th of the month of Ramadan is also mentioned as the time of his birth. [3] His blessed name is "Ja'far" and his most famous kunyah (patronymic) is "Abu 'Abd Allah." His well-known and unparalleled title is "as-Sadiq." [4] However, other titles such as "al-Sabir," "al-Fadil," "al-Tahir," "al-Qahir," "al-Baqi'," "al-Kamil," "al-Munjī," and "al-Fātir" have also been attributed to him. [5] In a narration from Imam as-Sajjad (AS), after introducing Imam al-Baqir (AS) as the "revealer of knowledge," he introduced Imam Ja'far as-Sadiq (AS) as the Imam after him, stating that he is known among the people of the heavens by the name "as-Sadiq." In response to the astonishment of the attendees regarding this specific title, Imam as-Sajjad (AS) cited a hadith from the Prophet Muhammad (SAW), in which the Prophet (SAW) emphasized the truthfulness of Imam as-Sadiq (AS) and foretold the emergence of an individual with a similar name in his lineage, who would falsely claim the Imamate and be known before Allah as "Ja'far al-Kadhdhāb" (Ja'far the Liar). [6] His honorable father is Imam al-Baqir (AS), and his esteemed mother is Umm Farwah, the daughter of Qasim ibn Muhammad ibn Abi Bakr. [7] Al-Mas'udi writes about the mother of Imam as-Sadiq (AS), stating that she was one of the most pious women of her time and narrated many hadiths from 'Ali ibn al-Husayn (AS). The Imam (AS) himself said about her that she was a believing, pious, and virtuous woman, and that Allah loves the virtuous. [8] Regarding the radiant appearance of the Imam, it is mentioned that Imam as-Sadiq (AS) was of moderate height, handsome, with black and curly hair, and a slightly prominent bridge of the nose. The upper part of his forehead was hairless and delicate, and he had a mole on his cheek and a few red moles on his body. [9] Malik ibn Anas said: Imam Ja'far as-Sadiq (AS) was always either fasting, praying, or remembering Allah; he was among the great ascetics, worshippers, and God-fearing individuals. During the Hajj pilgrimage, when saying the "Labbayk" (Here I am), his voice would become choked due to the intensity of his fear of Allah, and he would almost fall off his mount. When I told him that he is obliged to say "Labbayk", he replied: How can I dare to say "Labbayk", while I fear that God may respond: "La labbayka wa la sa'dayka".[10] Al-Shablanjī considers Imam al-Ṣādiq (AS) to have virtues beyond enumeration, which amaze the people of intellect. Ibn Khallikan also introduced him as one of the Twelve Imams and the great figures of the Ahl al-Bayt (AS), and attributed the title "al-Ṣādiq" to his truthfulness; his virtue is such that it is beyond description. [11] Shaykh al-Mufīd says: Imam Ja'far al-Ṣādiq (AS) was the successor of his father, Imam al-Bāqir (AS), and the most superior of his sons. His scientific and social position among the common and elite people was unparalleled. A vast knowledge has been narrated from him, which led to his global fame. None of the scholars of his household have narrated as many ḥadīths as he did, and the number of his trusted narrators reaches four thousand. [12] The school of Imam al-Ṣādiq (AS) played a fundamental role in the formation of Islamic jurisprudence, and many of the leaders of the four Sunni schools of thought have benefited from this source in the development of their jurisprudential principles. Ibn Abī al-Ḥadīd considers this school the origin of the jurisprudential sciences of the four schools, and Abū Nu'aym al-Iṣfahānī also emphasizes the widespread influence of Imam al-Ṣādiq (AS) on the ḥadīth and jurisprudential legacy of the Ahl al-Sunnah, even citing that Muslimm ibn al-Ḥajjāj has narrated from him in his Ṣaḥīḥ. [13] Imam Ja'far al-Ṣādiq (AS) spent a significant part of his life and Imamate during the reign of the Umayyads, especially the branch of Banī Marwān, a period characterized by tyranny and widespread oppression against the Islamic community and the followers of the Ahl al-Bayt (AS). [14] Although the ground was not prepared for a political or military uprising, the Imam never remained silent in the face of corruption and injustice, and directly questioned the legitimacy of the Umayyad regime; Imam al-Ṣādiq (AS) categorically rejected any cooperation with the Umayyad government, considering them usurpers of the rights of the Ahl al-Bayt (AS). In response to one of the officials of this government, who inquired about the position of his own actions, the Imam said: If the likes of you had not lent a helping hand to them, the Umayyads would never have had the ability to usurp our rights. [15] These positions are part of the intellectual system of Imam as-Sadiq (AS) in the cultural and ideological struggle against injustice and the defense of truth in the Islamic society. After the fall of the Umayyads and the establishment of the Abbasid government, the political and security pressure on Imam Ja'far as-Sadiq (AS) intensified. According to what the late Syed ibn Tawus mentions regarding the summoning of the Imam by Mansur Dawaniqi, it seems that Mansur several times took the Imam out of Medina and summoned him to his presence; sometimes on the way to Hajj in Rabadha, and many times in Kufa and Baghdad. [16] Despite the political pressures and threats of Mansur Dawaniqi, Imam as-Sadiq (AS) with wisdom and steadfastness, laid the foundation of a cultural and ideological struggle that challenged the legitimacy of the Abbasid caliphate. Mansur, who called the Imam "a bone in the throat of the caliphate", in a meeting with a warning tone, called on him to be silent in the face of the extremists and demanded that he refrain from claiming the right to the caliphate. He expressed his concern about the Imam's spiritual influence among the people of Hejaz. Imam as-Sadiq (AS), in response, with a profound statement and deep knowledge, explained his position; a response that amazed Mansur and once again testified to the inability of the caliphate to confront the scientific and spiritual authority of the Imam. [17] This event is a symbol of the scientific and spiritual resistance of Imam as-Sadiq (AS) against the political dominance of the Abbasids and the explanation of the true position of the Ahl al-Bayt (AS) in the history of Islam. Finally, Mansur poisoned Imam as-Sadiq (AS) with poisoned grapes; this oppressed Imam was martyred in 148 AH at the age of 65, and his pure body was buried in the Baqi' cemetery, next to the other Imams of Baqi' (Imam al-Hassan (AS), Imam as-Sajjad (AS) and Imam al-Baqir (AS)). [18] Regarding the time of the martyrdom of Imam as-Sadiq (AS), some have stated the month of Shawwal and others the 25th of Rajab. [19] [1] . Manāqib Al Abi Talib, Ibn Shahrāshūb, Vol. 3, p. 399. [2] . Rawdat Al-Wa'izin wa Basīrat Al-Muta'izin, Al-Fattāl Al-Nishābūrī, Abu 'Ali, Vol. 1, p. 212. [3] . Al-Fusul Al-Muhimmah fi Ma'rifat Al-A'immah, Al-Mālikī Al-Makkī, 'Alī ibn Muhammad ibn Ahmad, Vol. 2, p. 910. [4] . Manāqib Al Abi Talib, Ibn Shahrāshūb, Vol. 3, p. 400. [5] . Tarikh Al-Zandeqānī (The Life History) of Imam Sadiq (AS), Rafi'ī, 'Alī, p. 11. [6] . Al-Khara'ij wa Al-Jara'ih, Al-Rawandī, Qutb Al-Dīn, Vol. 1, p. 268. [7] . Al-Kafi, Shaykh Kulayni, Vol. 1, p. 472. [8] . Tarikh Al-Zandeqānī (The Life History) of Imam Sadiq (AS), Rafi'ī, 'Alī, p. 12. [9] . Ibid, p. 13. [10] . Al-Khiṣāl, Shaykh Al-Saduq, Vol. 1, p. 167. [11] . Imam Al-Sadiq (AS), Shaykh Muhammad Husayn Al-Muzaffar Vol. 1, p. 72. [12] . Musnad of Imam al-Sadiq Abu Abdullah Ja'far ibn Muhammad (AS), al-'Attardi, Sheikh Azizullah, Vol. 1, p. 20. [13] . Imam al-Sadiq (AS): Qudwa wa Uswa (A Role Model and Example), al-Modarresi, Sayyid Muhammad Taqi, p. 19. [14] . Imam al-Sadiq (AS): Olgue Zendegi (The Model of Life), Habibullah Ahmadi, p. 170. [15] . Wasa'il al-Shi'a - Islamic Edition, Sheikh Hurr al-'Amili, Vol. 12, p. 144. [16] . Muhaj al-da'awat wa manhaj al-'ibadat, Sayyid ibn Tawus, p. 361. [17] . Musnad of Imam al-Sadiq Abu Abdullah Ja'far ibn Muhammad (AS), al-'Attardi, Sheikh Azizullah, Vol. 1, p. 300. [18] . al-Kafi, Sheikh Kulayni, Vol. 1, p. 472 / al-Irshad, Sheikh al-Mufid, Vol. 2, p. 180. [19] . Bihar al-Anwar, Allama al-Majlisi, Vol. 47, p. 1.

What do we know about Imam ar-Ridha's life? Ali ibn Musa, the son of Musa ibn Ja'far and the eighth Imam of the Shia, was born to a mother named Najmah,[1] according to historical accounts; there is disagreement about the time of his birth; it is famously said that he was born on Thursday, the eleventh of Dhul-Qi'dah in the year 148 AH, shortly after the martyrdom of Imam as-Sadiq (AS); [2] however, some sources mention the time of his birth as being in Dhul-Qi'dah or Rabi' al-Awwal of the same year, while others state it was in the year 143 AH. [3] The name of the eighth Imam is "Ali" and his honorific title is "Abu al-Hassan"; he has several titles, including "Ridha", "Saber", "Zaki", "Wali", "Wafi", "Sadiq", "Fadhil", "Siraj Allah", and "Nur al-Huda", but the title "Ridha" is the most famous; some historical sources believe that Mamun conferred this title upon the Imam, but reliable traditions reject this view; according to a narration from Imam al-Jawad (AS), the title "Ridha" was given to him by Allah, the Prophet (SAW), and Imam Musa ibn Ja'far (AS); because he was sought with divine satisfaction in heaven and the satisfaction of the Prophet and Imams on earth; Imam al-Jawad (AS) responded to a question about the difference of this title from other Imams by stating: the distinguished characteristic of Imam ar-Rida (AS) was that both friends and enemies were pleased with him, and for this reason, he was called "Ar-Ridha".[4] The mother of Imam ar-Ridha (AS) was a virtuous lady named "Najmah" who was known by various titles such as "Umm al-Banin", "Toktam", "Saman", and "Khizran"; after the birth of the Imam, the name "Tahira" was also conferred upon her.[5] Najmah was brought from the western lands of Africa to Medina, and according to the narration of Sheikh Kulaini and Sheikh Mufid, Imam al-Kadhim (AS) purchased her by divine command and a spiritual vision in which his grandfather and father, Amir al-Mu'minin (AS), announced the birth of a great child. [6] In some traditions, it is stated that Najmah was initially in the service of Hamidah, the mother of Imam al-Kadhim (AS), and due to her virtue, piety, and high morality, she was gifted to Imam al-Kadhim (AS); Hamidah told Imam al-Kadhim (AS) that "my son, I have not seen anyone more virtuous and better than this woman; I have no doubt that Allah will make her children blessed and renowned. I have married her to you, so treat her well." [7] Unlike Imam Kazim (AS), the children of Imam ar-Ridha (AS) have been few; many credible sources such as Sheikh Mofid, Tabarsi, and Ibn Shahr Ashub have only recognized Imam al-Jawad (AS) as his child; [8] some sources have mentioned the existence of other children for the Imam; [9] this discrepancy can be explained as follows: either those children belonged to Imam al-Jawad (AS) and were attributed to Imam ar-Ridha (AS) due to their lineage, or they were the children of Imam ar-Ridha (AS) who passed away before his martyrdom; what is certain is that at the time of his martyrdom, Imam ar-Ridha (AS) had only one child, who is the ninth Imam of Shiites, Muhammad bin Ali (AS); the wife of Imam ar-Ridha (AS), Sabika Nobiya or Khizran, was the mother of Imam al-Jawad (AS); [10] it is also mentioned in some sources that Ma'mun, after the appointment of Imam as heir, married his daughter Umm Habib to him. [11] The spiritual character of Imam ar-Ridha (AS) had a special manifestation in worship and ethics; Rija bin Abi Duhak narrates that that Imam used to recite the Quran at night before sleeping, and when he reached the verses about heaven and hell, he would weep and ask Allah for heaven and seek refuge from the fire of hell. [12] One of his prominent ethical traits was respect for human beings; during a journey to Khorasan, he invited all servants, regardless of color and status, to the dining table, and in response to the suggestion to separate their table, he said: "Allah is one, the father and mother of all are one, and the reward on the Day of Resurrection is based on deeds." [13] One of the reasons for his Imamate is that Imam Musa bin Ja'far (AS) explicitly introduced him as the successor and proof after himself, [14] just as the Prophet (SAW) appointed Amir al-Mu'minin (AS) to the caliphate at Ghadir Khumm. Imam ar-Ridha (AS) became the Imam in the year 183 AH, at the age of 35, and held this responsibility for twenty years. [15] During his Imamate, Imam ar-Ridha (AS) coincided with three Abbasid caliphs: Harun, Amin, and Ma'mun. Harun, a powerful and tyrannical caliph, thought that by eliminating Imam Kazim (AS) after his martyrdom, he had stabilized his rule; however, Imam ar-Ridha (AS) began public and enlightening activities in Medina, causing concern among the Shiites for his safety; in response to these worries, the Imam said: Just as the Prophet Muhammad said, "If Abu Jahl takes a single hair from my head, testify that I am not the Prophet," I tell you the same: if Harun takes a single hair from my head, testify that I am not an Imam. [16] The reason for such frankness can be understood in light of the emergence of the Waqifa movement.[17] The Imam needed to clarify his position of Imamate to prevent the Shia community from deviating. Ten years of his Imamate passed during the reign of Harun al-Rashid. These activities led some of those close to the Caliphate, including Isa ibn Ja'far and Yahya ibn Khalid al-Barmaki, to accuse the Imam of plotting a rebellion against the government and to slander him before Harun. Nevertheless, Harun refrained from taking direct action against the Imam.[18] At the beginning of his Imamate, Imam ar-Ridha (AS) adopted policies such as buying domestic animals in the market to divert the government's attention away from himself. [19] This behavior made Harun believe that the Imam was not a threat to the Caliphate. After Harun’s death, the Imam lived for five years during the rule of Al-Amin, but there are no records of any particular interaction between them in historical sources. Some attribute this silence to Al-Amin’s lack of attention to governance. [20] After Harun, he initially appointed Al-Amin as his heir, then selected Al-Ma'mun as Al-Amin's heir, placing this pact in the Kaaba and summoning Abbasid elders and jurists as witnesses to prevent conflict and disputes. [21] This decision was not because Al-Amin was more deserving despite his young age, but simply because his mother and maternal uncles were prominent Abbasids, and the Abbasids favored Al-Amin. Therefore, Harun had no choice but to prioritize Al-Amin over Al-Ma'mun.[22] After Harun’s death, a conflict arose between Al-Ma'mun and Al-Amin. Al-Amin deposed Al-Ma'mun and appointed his own son Musa as heir, but Al-Ma'mun, with the support of commanders like Tahir and Harthama, triumphed in 198 AH and took control of the Caliphate. Imam ar-Ridha (AS) had previously predicted this event, saying that Ma'mun would kill Amin. [23] After gaining power, Al-Ma'mun faced many political and social challenges, including the Alid uprisings led by Muhammad ibn Ibrahim ibn Ismail.[24] To consolidate his position, instead of war, Al-Ma'mun adopted a new strategy: inviting Imam ar-Ridha (AS) to Marv and appointing him as his successor. [25] Al-Ma'mun told the Abbasids about his intentions: "This man hides his actions from us and calls people to his Imamate. We made him heir so that he would call the people to serve us and acknowledge our rule and Caliphate." [26] Imam ar-Ridha (AS) revealed Al-Ma'mun’s hidden motives, saying: "Your purpose is for people to say that Ali ibn Musa was not someone who renounced the world, but rather that the world had until now turned its back on him. Don’t you see how, out of ambition for the Caliphate, he accepted the position of heir?" [27] Before leaving Medina, Imam ar-Ridha (AS), with a heart full of sorrow, visited the pure grave of the Prophet Muhammad (SAW) and bade farewell. He repeatedly visited the grave, returning each time, weeping and wailing aloud. A narrator said he approached the Imam, greeted him, and asked about his condition. The Imam replied, "Leave me be; I am leaving the presence of my grandfather and will die in exile and be buried beside Harun’s grave." Before departure, the Imam gathered his relatives and instructed them to weep. Finally, he distributed twelve thousand dinars among them and said, "I will never return from this journey." [28] Under direct threat from Al-Ma'mun, Imam ar-Ridha (AS) was forced to accept the position of heir apparent. Al-Ma'mun explicitly stated that if the Imam refused, he would be killed. The Imam accepted on the condition that he would not interfere in governmental affairs, so as to reveal the imposed nature of the position to the people. [29] After acceptance, the Imam constantly reminded others of the coercion and futility of this role through his words and actions. For example, at the end of the allegiance ceremony, he told a close companion: "Do not occupy your heart with this matter, and do not rejoice in it, for this is a matter that will not come to fruition." [30] In response to protests, the Imam openly declared, "I was forced into this," [31] and when Rayyan ibn Salt objected that accepting the position contradicted the Imam’s asceticism, he replied, "Allah is aware of my dissatisfaction. When I was given the choice between acceptance and death, I had no option but to prefer acceptance over death." [32] Imam ar-Ridha’s (AS) enlightening revelations and firm stance against Al-Ma'mun’s policies thwarted Al-Ma'mun’s political plans to legitimize his rule. The Imam’s presence in the Caliphate court not only nullified Al-Ma'mun’s schemes but also weakened his standing among the Abbasids. Consequently, Al-Ma'mun, feeling powerless against the Imam’s growing spiritual influence and popularity, decided to eliminate him physically. On the way back to Baghdad, in the city of Tus, Al-Ma'mun invited Imam ar-Ridha (AS) to his residence, and according to historical reports, personally poisoned the Imam by giving him grapes or pomegranate tainted with poison, resulting in his martyrdom. [33] This act marked the end of the Imam’s political presence in the Abbasid Caliphate—an era characterized by wisdom, patience, and insightful revelations that exposed the true nature of the government to the people. Regarding the date of Imam ar-Ridha’s (AS) martyrdom, the most widely accepted narration places it at the end of the month of Safar in 203 AH. [34] However, some historical sources mention other dates such as the 17th or 21st of Ramadan, the 18th of Jumada al-Awwal, or the 23rd or end of Dhu al-Qi'dah in the same year. Some sources even record the year of martyrdom as 202 or 206 AH, indicating differing views among historians on this matter. [35] [1] . Tarikh Zendegani Imam Reza (AS)، Rafiee، Ali، p: 25. [2] . Ibid, p: 23. [3] . A'yan al-Shi'a، Al-Amin، Al-Sayyid Muhsin، vol: 2، p: 12. [4] . Imam al-Rida (AS) Sirah wa Tarikh، Al-Dhahabi، Abbas، p: 26. [5] . Imam al-Rida (AS): Qudwah wa Uswah، Al-Mudarrisi، Al-Sayyid Muhammad Taqi، p: 11. [6] . Tarikh Zendegani Imam Reza (AS)، Rafiee، Ali، p: 26. [7] . Hayat al-Imam al-Rida، Al-Qarashi، Al-Shaykh Baqir Sharif، vol: 1، p: 20. [8] . Al-Irshad، Al-Shaykh Al-Mufid، vol: 2، p: 271 / Manaqib Aal Abi Talib - Tab'ah Allamah، Ibn Shahrashub، vol: 4، p: 367/ I'lam al-Wara bi A'lam al-Huda، Al-Shaykh Al-Tabarsi، vol: 2، p: 86. [9] . A'yan al-Shi'a، Al-Amin، Al-Sayyid Muhsin، vol: 2، p: 13. [10] . Al-Kafi - Islami Edition، Al-Shaykh Al-Kulayni، vol: 1، p: 492. [11] . Uyun Akhbar al-Rida (AS)، Al-Shaykh Al-Saduq، vol: 2، p: 147. [12] . Tarikh Zendegani Imam Reza (AS)، Rafiee، Ali، p: 33. [13] . Al-Kafi - Islami Edition، Al-Shaykh Al-Kulayni، vol8، p: 230. [14] . Ibid, vol: 1، p: 312. [15] . Tarikh Zendegani Imam Reza (AS)، Rafiee، Ali، p: 85. [16] . Al-Kafi - Islami Edition، Al-Shaykh Al-Kulayni، vol: 8، p: 257. [17] . Hayat al-Imam al-Rida، Al-Qarashi، Al-Shaykh Baqir Sharif، vol: 2، p: 213. [18] . Tarikh Zendegani Imam Reza (AS)، Rafiee، Ali، p: 103. [19] . Uyun Akhbar al-Rida (AS)، Al-Shaykh Al-Saduq، vol: 2، p: 205. [20] . Tarikh Zendegani Imam Reza (AS)، Rafiee، Ali، p: 121. [21] . Al-Hayat al-Siyasiyya li'l-Imam al-Rida (AS)، Al-Amili، Al-Sayyid Ja'far Murtada، p: 163. [22] . Ibid, pp: 161-162. [23] . Tarikh Zendegani Imam Reza (AS)، Rafiee، Ali، pp: 119_121. [24] . Imaman Shi'ah (AS) wa Junbishhaye Maktabi، Muhammad Taqi، Mudarrisi، p: 255. [25] . Al-Hayat al-Siyasiyya li'l-Imam al-Rida (AS)، Al-Amili، Ja'far Murtada، p: 280. [26] . Uyun Akhbar al-Rida (AS)، Al-Shaykh Al-Saduq، vol2، p: 170. [27] . Ibid, p: 140. [28] . Bihar al-Anwar - Tab'ah Mu'assasat al-Wafa'، Al-Allamah Al-Majlisi، vol: 49، p: 117. [29] . Uyun Akhbar al-Rida (AS)، Al-Shaykh Al-Saduq، vol: 2، p: 140. [30] . Kashf al-Ghummah fi Ma'rifat al-A'immah، Al-Muhaddith Al-Irbili، vol: 2، p: 801. [31] . Tafsir Nur al-Thaqalayn، Al-Arusi Al-Huwizi، Al-Shaykh Abd Ali، vol: 2، p: 432. [32] . Imam al-Rida (AS) Sirah wa Tarikh، Al-Dhahabi، Abbas، p: 184. [33] . Tarikh Zendegani Imam Reza (AS)، Rafiee، Ali، p: 208. [34] . Al-Hayat al-Siyasiyya li'l-Imam al-Rida (AS)، Al-Amili، Ja'far Murtada، p: 140. [35] . A'yan al-Shi'a، Al-Amin، Al-Sayyid Muhsin، vol: 2، p: 12.

What do we know about Imam Musa al-Kadhim's life? Imam Musa ibn Ja'far (AS), the seventh Imam of the Shia, was the honorable son of Imam Ja'far as-Sadiq (AS), who himself was the sixth Shia Imam.[1] His noble mother was a pure and virtuous lady named Hamidah al-Maghribiyah, considered one of the Umm al-Walad women. Some sources also mention her name as Nabatah.[2] Various narrations exist regarding her origins; some describe her as being from North Africa, others from the land of Rome, but the most common view is that she came from a region in Spain.[3] Hamidah al-Maghribiyah, the mother of Imam Musa al-Kadhim (AS), was a chaste and faultless woman, described by the infallible Imams (AS) as pure gold. [4] Imam al-Baqir (AS) emphasized her purity, nobility, and divine protection, considering her a divine blessing for the Imamate. [5] Imam Musa ibn Ja'far (AS) was born on the 7th of Safar in the year 128 AH in Abwa, between Mecca and Medina. [6] His birth was so joyous that Imam Ja'far as-Sadiq (AS) celebrated for three days and hosted the people of Medina. [7] His family was large and diverse; his mother was Hamidah, and he had numerous siblings including Isma'il, Abdullah, Umm Farwah, Ishaq, Fatimah, Muhammad, Abbas, Ali, and Asma, who were born from different mothers. [8] Among Imam al-Kadhim’s (AS) brothers, two prominent figures stand out, each with their own story and status: • Isma'il, the eldest son of Imam as-Sadiq (AS), was beloved by many Shia due to the special affection and attention he received from the Imam. This high regard led some to believe he would succeed his father. However, he passed away during Imam as-Sadiq's (AS) lifetime in the region of 'Aridh and was buried in Baqee. [9] • Another esteemed brother was Ishaq, a pious and devout figure considered among the prominent jurists of the Ahl al-Bayt (AS). What distinguishes him is that he shared both father and mother with Imam Musa al-Kadhim (AS), thus being recognized as a "special" and very close brother to him. [10] After the passing of Imam Ja'far as-Sadiq (AS), Abdullah al-Aftah, who was the eldest son after Isma'il, claimed the Imamate. Some of Imam as-Sadiq’s (AS) followers were initially influenced by this claim, but upon witnessing the clear evidence supporting Imam Musa’s (AS) Imamate, they accepted his leadership and turned away from Abdullah al-Aftah. It al-Kadhim is said that Abdullah had tendencies towards the sects of Hashawiyah and Murji’ah. [11] The clear reasons for Imam Musa al-Kadhim’s (AS) Imamate include explicit texts narrated from Imam as-Sadiq (AS) and miracles attributed to him. In a narration recorded by al-Kulayni, Imam as-Sadiq (AS) explicitly tells Faiz ibn Mukhtar that the next Imam after him is Imam Musa al-Kadhim (AS) and invites him to accept his Imamate. Imam as-Sadiq (AS) also mentioned that until that time, no one had been allowed to disclose this truth. After hearing this, Faiz shared it with his family and friends. One of them, Yunus Dhubyan, sought further confirmation by visiting Imam as-Sadiq (AS) personally, who affirmed Faiz’s words. Subsequently, Yunus also believed in Imam Musa al-Kadhim’s (AS) Imamate. [12] Following Imam as-Sadiq’s (AS) death, some Shia mistakenly turned to Abdullah al-Aftah, but due to his incorrect answers, they grew doubtful. Imam al-Kadhim (AS) then cautiously revealed his Imamate through precise scholarly responses under secure conditions and asked his followers to share this truth only with trustworthy individuals. [13] To prove his rightful Imamate, Imam Musa al-Kadhim (AS) performed a miraculous act before a group of Shia: he set many bundles of firewood ablaze and sat among the flames, reciting several hadiths without harm. He then challenged Abdullah to do the same if he claimed to be the Imam. Afraid, Abdullah turned pale and left without responding. This event stands as a clear miracle confirming Imam Musa al-Kadhim’s (AS) Imamate. [14] Imam Musa al-Kadhim (AS) had thirty-seven children, including sons and daughters from various mothers. His sons included Imam Ali ibn Musa al-Ridha (AS), Ibrahim, Abbas, Qasim, Isma'il, Ja'far, Harun, Hassan, Ahmad, Muhammad, Hamzah, Abdullah, Ishaq, Ubaydullah, Zayd, Fadl, Hussein, and Sulayman. His daughters included Fatimah al-Kubra, Fatimah al-Sughra, Ruqayyah, Hakimah, Umm Abiha, Umm Ja'far, Lubabah, Zaynab, Khadijah, Alayha, Amina, Hasnah, Barihah, Aishah, Umm Salamah, Maymunah, and Umm Kulthum. Among all his children, Imam al-Ridha (AS) holds a higher scholarly and spiritual status. [15] Regarding Ahmad ibn Musa, he was known to be generous, noble, and pious. Imam Abu al-Hassan Musa (AS) loved him and held him in high respect. Imam Musa (AS) granted Ahmad a property known as "Yasirah." It is also narrated that Ahmad ibn Musa freed a thousand slaves. [16] Hamzah ibn Musa, a son of Imam al-Kadhim (AS), accompanied Imam al-Ridha (AS) on a journey to Khorasan and served him with complete loyalty. Upon reaching the area of Susmar, a group of supporters of the Abbasid Caliph al-Ma'mun attacked them, and Hamzah was martyred. Imam al-Ridha (AS) buried his body in a garden at the same location. [17] The Imamate of Imam Musa al-Kadhim (AS) coincided with the caliphates of four Abbasid rulers: al-Mansur al-Dawaniqi (136-158 AH), al-Mahdi (158-169 AH), al-Hadi (169-170 AH), and Harun al-Rashid (170-193 AH).[18] This period marked the peak of Abbasid power and global dominance, characterized by severe oppression.[19] Imam al-Kadhim’s cultural and social activities in guiding the Shia community caused concern for Harun al-Rashid. Consequently, in 179 AH, Imam Musa al-Kadhim (AS) was transferred to Baghdad, where he was imprisoned. [20] Historical reports state that Harun ordered his poisoning in 183 AH, and Imam Musa ibn Ja'far (AS) was martyred on the 25th of Rajab of that year at the age of 55. [21] [1] . Al-Irshad, Al-Sheikh Al-Mufid, vol: 2, p: 215. [2] . Umdat al-Talib fi Ansab Aal Abi Talib, Ibn Anbah, p: 196. [3] . Bab al-Hawaij, Seeri dar Zendegani va Fazayel Hazrat Imam Kazim, Sajjadi, Seyyed Mojtaba, p: 13. [4] . Al-Imam Musa al-Kadhim, Seerah wa Tarikh, Al-Kaabi, Ali Musa, p: 90. [5] . Ithbat al-Wasiyyah, Al-Mas'udi, Ali ibn al-Husayn, p: 190. [6] . Al-Irshad, Al-Sheikh Al-Mufid, vol: 2, p: 215 / A'lam al-Wara bi A'lam al-Huda, Al-Sheikh Al-Tabarsi, vol: 2, p: 6. [7] . Al-Imam Musa al-Kadhim, Seerah wa Tarikh, Al-Kaabi, Ali Musa, p: 92. [8] . I'lam al-Wara bi A'lam al-Huda, Al-Sheikh Al-Tabarsi, vol: 1, p: 547. [9] . Al-Irshad, Al-Sheikh Al-Mufid, vol: 2, p: 209. [10] . Al-Imam Musa al-Kadhim, Seerah wa Tarikh, Al-Kaabi, Ali Musa, p: 104. [11] . Al-Irshad, Al-Sheikh Al-Mufid, vol: 2, p: 211. [12] . Al-Kafi, Ta al-Islamiyyah, Al-Sheikh Al-Kulayni, vol: 1, p: 309. [13] . Tarikh Zendegani Imam Kazim, Rafii, Ali, p: 87. [14] . Al-Kharaij wal-Jaraih, Al-Rawandi, Qutb al-Din, vol: 1, p: 309. [15] . Al-Irshad, Al-Sheikh Al-Mufid, vol: 2, p: 244. [16] . Musnad al-Imam al-Kadhim Abi al-Hasan Musa ibn Ja'far, Al-Attardi, Al-Sheikh Aziz Allah, vol: 1, p: 181. [17] . A'yan al-Shi'a, Al-Amin, Sayyid Mohsin, vol: 6, p: 251. [18] . Al-Imam Musa al-Kadhim, Seerah wa Tarikh, Al-Kaabi, Ali Musa, p: 11. [19] . Ibid: pp: 13-14. [20] . Al-Imam Musa al-Kadhim, Seerah wa Tarikh, Al-Kaabi, Ali Musa, p: 59. [21] . Al-Irshad, Al-Sheikh Al-Mufid, vol: 2, p: 215 / A'lam al-Wara bi A'lam al-Huda, Al-Sheikh Al-Tabarsi, vol: 2, p: 6.

Who was the Prophet Muhammad (SAW): A Brief Biography? The biography of the Prophet Muhammad (SAW) describes a life full of events, struggles, and efforts to guide and reform society. He came from a noble family, and his lineage traced back to great prophets such as Abraham (AS) and Adam (AS). Amina's marriage, her pregnancy, and the Prophet's (SAW) birth are among the most important moments in this biography. Paternal Lineage: The Noble Prophet of Islam (SAW) is descended from Prophet Abraham and Adam (AS). Ibn Babawayh, based on a reliable chain of narration from Jabir Ansari, narrates that the Messenger of Allah (SAW) said: "I am most similar to Adam, and Abraham in appearance and character is most similar to me."[1] The ancestors of the Messenger of Allah (SAW) up to Abraham (AS) number about 30, up to Noah (AS) about 40, and up to Adam (AS) 49; [2] however, from 'Adnan' upwards, there is much disagreement in their names and numbers. [3] Maternal Lineage: The Prophet's lineage on his mother's side is as follows: Amina bint Wahb ibn Abd Manaf ibn Zuhra ibn Kalab from the Banu Zuhra tribe and the Quraysh clan. [4] The paternal and maternal lineages of the Prophet (SAW) converge at Abd Manaf, their third ancestor, and Kalab, their fifth ancestor. Amina's father, Wahb ibn Abd Manaf ibn Zuhra, was the chief and leader of Banu Zuhra, [5] and her mother was Barra, daughter of Abdul-Aziz from the Banu Abdul-Dar clan. [6] Amina was renowned for her nobility and chastity, considered the foremost of the women of Banu Zuhra and the best of the Quraysh women. [7] It is said that at a time when having daughters was a source of shame for the Arabs, Amina enjoyed special respect among her people and family. [8] Marriage of Abdullah and Amina: Regarding how Amina and Abdullah met and married, and the events after their marriage, various accounts are mentioned in the sources. According to one report, Wahb, Amina's father, after witnessing Abdullah's bravery against the Jews and God's special favor upon him, sent his wife to Abd al-Muttalib to propose marriage to Abdullah. [9] However, according to other reports, Abd al-Muttalib himself, along with some relatives, went to Wahb's house, proposed Amina to Abdullah, then performed the marriage ceremony, and held a four-day feast. [10] Since Abdullah, the revered father of the Prophet of Islam (SAW), passed away at the age of 25, he was approximately 24 years old when he married Amina. [11] Some historical sources state that the marriage took place a year after the story of Abdullah's sacrifice, writing: After a year passed from the story of Abdullah's sacrifice, Abdul Muttalib brought him to the house of Wahab ibn Abd Manaf; who on that day was the head of his tribe, the Banu Zuhrah tribe, and married his daughter Amina, who on that day was the greatest woman of Quraysh in terms of lineage and status, to Abdullah. [12] Ya'qubi says: The marriage of Abdullah and Amina was 10 years after the digging of Zamzam. [13] Amina's Pregnancy: Among the strange and unusual events during Amina's pregnancy with the Prophet (SAW) was the ease with which she passed these days, because women in those days, due to the lack or shortage of health facilities and the unsuitable weather of Hejaz and especially the city of Mecca, spent their pregnancy with difficulty, but according to some reports, Amina's pregnancy with the Prophet Muhammad (SAW) was very easy, as Ibn Saad also wrote quoting Zuhri that Amina said: When I became pregnant with my son until I gave birth, I did not experience any hardship or distress. Also, during the aforementioned period, she did not complain of distress, stomachache, or the diseases that pregnant women suffered from, and she did not find a lighter and more blessed pregnancy than hers compared to other women. [14] Place of Birth: All historical sources agree that the Prophet (SAW) was born in the city of Mecca, but there are two opinions on determining the exact place of birth. Based on confirmed and well-known reports, after marriage, Amina moved to Abdullah's house in Sha'b Bani Hashim, which later became known as Sha'b Abi Talib or Sha'b Ali, and gave birth to her son there in a place that was later called Mawlid al-Nabi; [15] which the Messenger of Allah (SAW) later gave to Aqil ibn Abi Talib, and Aqil's children sold it to Muhammad ibn Yusuf Thaqafi, and Muhammad ibn Yusuf made it part of his house and it became known by his name. During Harun's time, his mother Khaizuran took it and separated it from Muhammad ibn Yusuf's house and built a mosque there, and later it became a place of pilgrimage,[16] but when the Wahhabis gained control of Hejaz and took Mecca and destroyed the tombs of the Imams of religion and the great figures of Islam in Mecca and Medina, they also destroyed that place and turned it into a garbage dump and stable. Only due to the insistence of Sheikh Abbas Qattan, the then mayor of Mecca, and his request from King Abdulaziz, it was decided to build a library there, which is now known as "Makkah al-Mukarramah Library". Date of Birth: Perhaps one of the most controversial issues in the history of the life of the Prophet of Islam (SAW) is the difference in the date of his birth, and if anyone wants to collect all opinions on this matter, it will reach more than 20 opinions. Maqrizi collected most of these opinions on this matter and included them in his book Imta' al-Asma'. [17] However, it is well-known among Shia scholars that he was born on Friday, 17 Rabi' al-Awwal, "Year of the Elephant" (the year in which Abraha marched to destroy the Kaaba but did not achieve his goal and suffered divine punishment) in the holy city of Mecca. However, most Sunni scholars believe the Prophet's birth was on Tuesday, 12 Rabi' al-Awwal. It is also well-known that his birth was near sunrise on Friday. [18] Death of Amine: Muhammad (SAW) was about 5 years old when Halima brought the Prophet (SAW) to Mecca[19] and entrusted him to his mother, Amina. Amina left Mecca to visit relatives and visit her husband Abdullah's grave, and went towards Medina with Muhammad (SAW). [20] On this trip, "Umm Ayman" was with Amina and Muhammad (SAW). "Umm Ayman" was the maidservant of Abdullah, the father of the Prophet (SAW), and after Abdullah's death, she was inherited by the Messenger of Allah (SAW). [21] The Messenger (SAW) always remembered Umm Ayman's kindnesses and services, to the point that he said: "Umm Ayman, my mother after my mother." [22] The Prophet (SAW) and Abdul Muttalib: After his mother's death, the Messenger of Allah (SAW) remained with his grandfather Abdul Muttalib under his guardianship and care. Abdul Muttalib had a great love for Muhammad (SAW), which is evident from the short time he was in charge of Muhammad's (SAW) upbringing. Abdul Muttalib used to tell his children: "By Allah, this child has a great position. I will see a time when he will be the master and leader of you all, then he would embrace him, sit him beside him, and kiss him".[23] Abdul Muttalib would not eat unless he first ordered Muhammad (SAW) to be brought, and would start eating upon his arrival. In the moments of death, the most difficult moments of a person's life, Abdul-Muttalib's only concern was Muhammad (SAW), and he entrusted his guardianship and protection to Abu Talib. Then he said, "Allah, Allah in his beloved." And he asked, "O Abu Talib, do you accept my will?" Abu Talib replied, "Yes, by Allah." [24] According to the famous sayings of the Hadith scholars and historians, the Messenger of Allah (SAW) was 8 years old when Abdul-Muttalib, having lost his sight, [25] passed away. There is a great deal of disagreement in history regarding Abdul-Muttalib's age at the time of his death, with some mentioning his age at death as 82 years and others as 140 years.[26] Uncle's guardianship and support: Abu Talib was a paternal and maternal brother of Abdullah, the father of the Prophet (SAW), and was kinder and more affectionate towards him than his other uncles. Perhaps this was why Abdul-Muttalib entrusted the Messenger (SAW) to Abu Talib, and ultimately entrusted his guardianship after his own death to Abu Talib. Therefore, after the death of his father, Abdul-Muttalib, Abu Talib took charge of the guardianship of Muhammad (SAW), who was no more than 8 years old, at the behest of his father. [27] Some have said that Abdul-Muttalib entrusted the guardianship of Muhammad (SAW) to his eldest son, Zubayr, and after his death, Abu Talib undertook this responsibility. [28] But Zubayr was present at the Half al-Fudul, and Muhammad (SAW) was about 20 years old at that time. Based on this report, the death of Zubayr in the Prophet's (SAW) youth does not seem correct. Ibn Shahr Ashub, in Manaqib, reports that Abdul-Muttalib prevented Abu Lahab and Abbas from taking charge of Muhammad (SAW) and agreed with Abu Talib. [29] Therefore, as reports also confirm, from the beginning Abdul-Muttalib placed the guardianship of Muhammad (SAW) on Abu Talib. [30] Marriage to Khadijah (A): The Prophet's trustworthiness and honesty in his commercial journey to Syria and Maysara's (Khadijah's (A) slave) report of this journey and Muhammad's (SAW) reputation as Al-Amin, in Mecca, attracted Khadijah's (A) attention and she volunteered to marry the Prophet. [31] Khadijah's (A) children: There is disagreement about the number and order of Khadijah's (A) children from the Prophet (SAW). However, almost all sources agree that she had four daughters. Some have said that the marriage of the Prophet (SAW) and Khadijah (A) resulted in 3 or 4 sons. [32] Martyrdom of the Prophet (SAW): In the early part of the year 11 AH, the Prophet (SAW) fell ill. As his illness worsened, he went to the pulpit and urged Muslims to be kind to one another. He said: "If anyone has a right against me, let them take it or forgive me. If I have wronged anyone, I am ready to make amends." [33] Sayyid Ja'far Murtadha Amili and some other researchers, based on narrations and historical reports from Shia and Sunni sources, believe that the Prophet (SAW) was poisoned and martyred by Jews, internal enemies, or some of his wives. [34] Amili, while criticizing reports about the poisoning of the Prophet (SAW), concludes that if the story of his poisoning by Jews is true, what led to the Prophet's martyrdom was the poison given to him by internal enemies. [35] Shaykh Mufid[36] and Shaykh Tusi[37] also mentioned his martyrdom and poisoning. Date of Death: The death or martyrdom of the Prophet (SAW) on a Tuesday at the age of 63 in the year 11 AH is agreed upon by Shia[38] and Sunni; [39] however, there are different views on the exact day of his passing. Burial Place: According to reports, the Prophet Muhammad (SAW) said: "Every prophet who dies is buried in the place where their soul departs." Therefore, he was buried in one of the rooms of his house in Medina, where he passed away. [40] The biography of the Prophet Muhammad (SAW) is full of lessons and morals that can be a worthy example for all mankind and demonstrate the greatness of this divine personality. [41] [1] . 'Ilal al-Sharai', al-Shaykh al-Saduq, Vol. 1, p. 128. [2] . Manaqib Aal Abi Talib, Ibn Shahrashub, Vol. 1, p. 135. [3] . Ibid., p. 134. [4] . Al-Tabaqat al-Kubra, Ibn Sa'd Katib al-Waqidi, Vol. 1, p. 49 [5] . Al-Bidayah wa al-Nihayah, Ibn Kathir, Vol. 2, p. 307. [6] . Ansab al-Ashraf, al-Baladhuri, Vol. 1, p. 91. [7] . Tarikh al-Tabari, al-Tabari Ibn Jarir, Vol. 2, p. 5. [8] . Al-Bidayah wa al-Nihayah, Ibn Kathir, Vol. 2, p. 322. [9] . Bihar al-Anwar, al-'Allamah al-Majlisi, Vol. 15, p. 97. [10] . Asad al-Ghabah, Ibn al-Athir, 'Izz al-Din, Vol. 1, p. 13. [11] . Tarikh al-Ya'qubi, Ahmad bin Abi Ya'qub, Vol. 2, p. 10. [12] . Al-Sirah al-Nabawiyyah, Ibn Hisham al-Humayri, Vol. 1, p. 156. [13] . Tarikh al-Ya'qubi, Ahmad bin Abi Ya'qub, Vol. 2, p. 9. [14] . Al-Tabaqat al-Kubra, Ibn Sa'd Katib al-Waqidi, Vol. 1, p. 78. [15] . Al-Kafi, al-Shaykh al-Kulayni, Vol. 1, p. 439. [16] . Bihar al-Anwar, al-'Allamah al-Majlisi, Vol. 15, p. 250. [17] . Imta' al-Asma' bima li al-Nabi min al-Ahwal wa al-Amwal wa al-Hafdah wa al-Mata', al-Maqrizi Taqi al-Din, Vol. 1, p. 6. [18] . Bihar al-Anwar, al-'Allamah al-Majlisi, Vol. 15, p. 249. [19] . Tarikh al-Ya'qubi, Ahmad bin Abi Ya'qub, Vol. 2, p. 10. [20] . Al-Sirah al-Nabawiyyah, Ibn Hisham al-Humayri, Vol. 1, p. 168. \ Bihar al-Anwar, al-'Allamah al-Majlisi, Vol. 15, p. 401. [21] . Asad al-Ghabah, Ibn al-Athir 'Izz al-Din, Vol. 1, p. 14. [22] . Qamus al-Rijal, al-Tustari, al-Shaykh Muhammad Taqi, Vol. 12, p. 193. [23] . Al-Sirah al-Halabiyyah, Abu al-Faraj al-Halabi al-Shafi'i, Vol. 1, p. 158. [24] . Al-Bidayah wa al-Nihayah, Ibn Kathir, Vol. 2, p. 343. [25] . Asad al-Ghabah, Ibn al-Athir 'Izz al-Din, Vol. 1, p. 15. [26] . Al-Tabaqat al-Kubra, Ibn Sa'd Katib al-Waqidi, Vol. 1, p. 95. [27] . Tarikh al-Tabari, al-Tabari Ibn Jarir, Vol. 2, p. 32. [28] . Ansab al-Ashraf, al-Baladhuri, Vol. 1, p. 92. [29] . Manaqib Aal Abi Talib, Ibn Shahrashub, Vol. 1, p. 34. [30] . Tarikh al-Ya'qubi, Ahmad bin Abi Ya'qub, Vol. 2, p. 14. [31] . Al-Sirah al-Nabawiyyah, Ibn Hisham al-Humayri, Vol. 1, p. 188. [32] . Ibid., p. 190. [33] . Al-Tabaqat al-Kubra, Ibn Sa'd Katib al-Waqidi, Vol. 2, p. 196. [34] . Al-Sahih min Sirat al-Nabi al-A'zam (s), al-'Amili, al-Sayyid Ja'far Murtada, Vol. 33, p. 176. [35] . Ibid., pp. 141-193. [36] . Al-Muqni'ah, al-Shaykh al-Mufid, p. 456. [37] . Tahdhib al-Ahkam, Shaykh al-Ta'ifah, Vol. 6, p. 2. [38] . Masar al-Shi'ah fi Mukhtasar Tawarikh al-Shari'ah, al-Shaykh al-Mufid, p. 46. [39] . Al-Tabaqat al-Kubra, Ibn Sa'd Katib al-Waqidi, Vol. 2, p. 208. [40] . Ibid., p. 223. [41] . To read more about the life of the Holy Prophet (SAW), refer to: Wiki Fiqh site "Hazrat Muhammad (SAW)" / Wiki Shia site "Hazrat Muhammad (SAW)".