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What is the biography of Imam Hasan al-‘Askari (AS) like? Imam Hasan 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 Hasan 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 Hasan 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 Hasan 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, Hasan; and after him, the son of Hasan, 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 Hasan is the Imam; his speech, command, and obedience are all a continuation of his father’s path.” [10] Among the proofs of Imam Hasan 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 Hasan.’” [11] The circumstances of Imam Hasan al-‘Askari’s (AS) life: Imam Hasan 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 Hasan 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 Hasan 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 Hasan 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 Hasan 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 is the biography of Imam al-Jawad (AS) like? 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; Im am 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 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.

Who is Imam al‑Mahdi (AJTF)? Describe his biography? The promised savior, known by various names across different cultures and religions, is—according to Shi‘a belief—Muhammad ibn al‑Hasan al‑‘Askari (AS). Among Shi ‘a Muslims, he is also referred to as al‑Mahdi, Imam al‑Zaman (the Imam of the Age), and Hujjat ibn al‑Hasan. He is the twelfth and final Imam of Shi‘ism, born in the year 255 AH (869 CE). [1] His period of Imamate began after the martyrdom of his father, Imam Hasan al‑‘Askari (AS), in 260 AH (874 CE). [2] He is the promised Mahdi (AJTF) whose long occultation will be followed by his Advent, through which justice will be established. Regarding his mother, various names have been mentioned, the most famous being Narjis. [3] There are three theories concerning the multiple names of Imam al‑Mahdi’s mother: First, Imam al‑‘Askari (AS), out of deep affection for this noble lady, may have chosen several good names for her. Second, in order to ensure her safety under a tyrannical government and to conceal her identity as the mother of Imam al‑Mahdi, different names were used so that enemies would not realize they referred to one person. Third, since slave women were brought from distant lands and their owners were unfamiliar with their languages, different names were given to them over time. [4] There are four distinct reports regarding the mother of Imam al‑Mahdi (AJTF): The first describes her as a Roman princess captured during a war between Muslims and Romans, who became a slave and eventually reached the service of the Imam through a special divine arrangement. [5] The second report, without addressing her origins, only mentions her upbringing in the household of Hakima, daughter of Imam al‑Jawad (AS). [6] The third states that Lady Narjis was not only raised in the home of Imam al‑‘Askari’s aunt but was also born there. [7] The fourth report identifies her as a Black slave woman. [8] The late scholar ‘Allama Majlisi believed that the fourth report contradicts many other traditions and that the description may refer to a foster mother or caretaker rather than his actual mother. [9] Therefore, the first narrative seems closer to reality. During the lifetime of Imam al‑‘Askari (AS), the ‘Abbasid government was actively searching for his son; hence, the eleventh Imam kept the birth of Imam al‑Mahdi concealed, except from a few close companions who were aware of it. [10] After Imam al‑‘Askari’s martyrdom, some Shi’as fell into doubt, and groups diverged within the community. [11] During those difficult times, the letters (tawqi‘at) from Imam al‑Mahdi (AJTF), addressed publicly to the Shi’a through his designated deputies, [12] reaffirmed and stabilized Shi’ism. During the Minor Occultation (Ghaybat al‑Sughra), Imam al‑Mahdi (AJTF) communicated with the Shi’a through four specific deputies. [13] In the year 329 AH, this form of contact ended, marking the beginning of the Major Occultation (Ghaybat al‑Kubra). [14] It is reported that during the lifetime of his noble father, the Imam was seen several times at their blessed residence and the sacred cellar (sardab), living in his father’s home. After the martyrdom of Imam al‑‘Askari (AS), no definite information about his place of residence is available. Several Shi’a traditions describe his circumstances and way of life during the occultation: that He is the fugitive, the outcast, the solitary[15] signifying the difficult and hidden conditions of his existence during this period. [1] . Al-Irshad, Sheikh Mufid, vol.2, p.339. [2] . Al-A’immah al-Ithna‘ashar, Ibn Tulun, p.113. [3] . Al-Irshad, Sheikh Mufid, vol.2, p.339. [4] . Tarikh al-Ghaybah, al-Sadr, Sayyid Muhammad, vol.1, p.242. [5] . Al-Ghaybah, Sheikh Tusi, p.208. [6] . Kamal al-Din wa Tamam al-Ni‘mah, Sheikh Saduq, vol.2, p.426. [7] . Ithbat al-Wasiyyah, al-Mas‘udi, Ali ibn al-Husayn, p.275. [8] . Kamal al-Din wa Tamam al-Ni‘mah, Sheikh al-Saduq, vol.1, p.329. [9] . Bihar al-Anwar, al-‘Allamah al-Majlisi, vol.51, p.219. [10] . Al-Irshad, Sheikh Mufid, vol.2, p.351. [11] . Firaq al-Shi‘ah, Nawbakhti, Hasan ibn Musa, p.96. [12] . Al-Ihtijaj, al-Tabrasi, Abu Mansur, vol.2, p.281. [13] . Nuvvab Arba‘ah, Davani, Ali, p.5–6. [14] . Kamal al-Din wa Tamam al-Ni‘mah, Sheikh al-Saduq, vol.2, p.516. [15] . Mu‘jam Ahadith al-Imam al-Mahdi, al-Kurani al-‘Amili, Sheikh Ali, vol.3, p.43.

What is the biography of Imam al-Baqir (AS) like? 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 Hasan (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 Hasan and Imam Husayn (AS). His mother, Umm Abdullah, was the daughter of Imam Hasan (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 Hasan (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 al-Sadiq (AS). Imam al-Baqir (AS)’s opposition to the Umayyad regime was evident in many events, including his Hajj journey with Imam al-Sadiq (AS) during Hisham’s reign. After Imam al-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 is the biography of Imam Sadiq (AS) like? Imam Ja'far al-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 "al-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 al-Sajjad (AS), after introducing Imam al-Baqir (AS) as the "revealer of knowledge," he introduced Imam Ja'far al-Sadiq (AS) as the Imam after him, stating that he is known among the people of the heavens by the name "al-Sadiq." In response to the astonishment of the attendees regarding this specific title, Imam al-Sajjad (AS) cited a hadith from the Prophet Muhammad (SAW), in which the Prophet (SAW) emphasized the truthfulness of Imam al-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 al-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 al-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 al-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 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 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 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 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 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 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 Hasan (AS), Imam Sajjad (AS) and Imam Baqir (AS)). [18] Regarding the time of the martyrdom of Imam 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 is the biography of Imam Reza (AS) like? 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 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-Hasan"; he has several titles, including "Reza", "Saber", "Zaki", "Wali", "Wafi", "Sadiq", "Fadhil", "Siraj Allah", and "Nur al-Huda", but the title "Reza" 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 Jawad (AS), the title "Reza" 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 Jawad (AS) responded to a question about the difference of this title from other Imams by stating: the distinguished characteristic of Imam Reza (AS) was that both friends and enemies were pleased with him, and for this reason, he was called "Reza".[4] The mother of Imam Reza (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 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 Kadhim (AS), and due to her virtue, piety, and high morality, she was gifted to Imam Kadhim (AS); Hamidah told Imam 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 Reza (AS) have been few; many credible sources such as Sheikh Mofid, Tabarsi, and Ibn Shahr Ashub have only recognized Imam Javad (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 Javad (AS) and were attributed to Imam Reza (AS) due to their lineage, or they were the children of Imam Reza (AS) who passed away before his martyrdom; what is certain is that at the time of his martyrdom, Imam Reza (AS) had only one child, who is the ninth Imam of Shiites, Muhammad bin Ali (AS); the wife of Imam Reza (AS), Sabika Nobiya or Khizran, was the mother of Imam Javad (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 Reza (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 Reza (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 Reza (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 Reza (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 Reza (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 Reza (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 Reza (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 Reza (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 Reza (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 Reza (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 Reza’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 Reza (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 Reza’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 is the biography of Imam Musa al-Kadhim (AS) like? Imam Musa ibn Ja'far (AS), the seventh Imam of the Shia, was the honorable son of Imam Ja'far al-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 al-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 al-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 al-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 al-Sadiq (AS), Abdullah al-Aftah, who was the eldest son after Isma'il, claimed the Imamate. Some of Imam al-Sadiq’s (AS) followers were initially influenced by this claim, but upon witnessing the clear evidence supporting Imam Musa al-Kadhim’s (AS) Imamate, they accepted his leadership and turned away from Abdullah al-Aftah. It 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 al-Sadiq (AS) and miracles attributed to him. In a narration recorded by al-Kulayni, Imam al-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 al-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 al-Sadiq (AS) personally, who affirmed Faiz’s words. Subsequently, Yunus also believed in Imam Musa al-Kadhim’s (AS) Imamate. [12] Following Imam al-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, Hasan, 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-Hasan 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.

What is the reason for the superiority of the Imams over the previous prophets? In the beginning, it is stated that the Prophet (s) is superior to all human beings and even the previous prophets of God. The Prophet himself said: "God has given me superiority over all His prophets and messengers."[1] It is also narrated from Imam Sadiq (a) that he said: "God, the Exalted, has composed His Greatest Name of seventy-three letters, and of those letters He gave two letters to Jesus, and with those two letters Jesus raised the dead, healed the blind from birth, and cured leprosy. He gave four letters to Moses, eight letters to Abraham, fifteen letters to Noah, and twenty-five letters to Adam, but He taught seventy-two letters of those letters to the Messenger of God Muhammad (s) and did not teach one letter to anyone."[2] With reference to this introduction, it is stated in numerous narrations that everything that God bestowed upon His Prophet (s) was later given to his successors, except for prophethood, and the infallible Imams (a) have all the virtues of the Prophet except that they are not prophets. The noble Prophet (s) himself addressed Imam Ali (a), saying: "You see what I see, and you hear what I hear, except that you are not a prophet."[3] Imam Hassan (a) says: "No one from the predecessors and no one from the future has surpassed Imam Ali (a) in any virtue"[4] It is important to note that the position of Imamate is higher than the position of prophethood[5] and the Imams, although they were not prophets, but they had the position of Imamate. Imam Sadiq (a) said: "The Prophet (s) was both an Imam and a prophet, but Ali (a) was an Imam but not a prophet."[6] Therefore, just as the noble Prophet Muhammad (s) is superior to all other prophets, the infallible Imams (s) are also superior to all prophets except the last Prophet (s), and whatever God had given to His previous prophets, has been inherited by the infallible Imams. Imam Sadiq (a) says: "Every prophet who has inherited knowledge or otherwise, it has ultimately reached the Imams (a)."[7] In conclusion, mentioning this narration is very appropriate: Sa'asa'a bin Sohan entered the Commander of the Faithful when he had been struck and said: "O Commander of the Faithful, are you superior, or Adam, father of mankind?" Imam Ali (a) replied: "It is not good for a person to boast of himself, God said to Adam: "'O Adam, dwell with your wife in paradise..."[8] and God made many things lawful for me that I did not approach and abstained from. Then he asked: Are you superior, or Noah? Imam Ali (a) replied: Noah cursed his people, and I did not curse my oppressors; Noah's son was an infidel, but my two sons are the masters of the youth of paradise. He asked: Are you superior, or Moses? He replied: God sent Moses to Pharaoh, and he said: "I fear they will deny me,"[9] until God said, "Do not fear, for no prophet in My presence shall fear.[10]" And Moses said, "My Lord, I have killed a soul, so I fear they will kill me."[11] But I did not fear when the Prophet of God (s) sent me to recite Surah Bara'at to Quraysh during the Hajj season, despite the fact that I had killed many of their leaders, yet I went to them, recited the Surah, and did not fear them. He asked: Are you superior to Jesus, son of Mary? He replied: Jesus' mother was in Jerusalem, when the time of her delivery came, she heard a voice saying: Go out, this house is a place of worship, not a place of childbirth. But my mother, Fatima bint Asad, when her time of delivery was near, she was by the Ka'ba, the wall of the Ka'ba split, and a voice told her to enter. So she entered the Ka'ba and I was born there, and this virtue has not been for anyone, neither before me nor after me.[12] According to the stated contents, it is clear evident that the infallible Imams (a) had a higher position than all past prophets. [1] . Al-Burhan fi Tafsir al-Quran; Al-Bahrani, Al-Sayyid Hashim Vol: 1 P: 205. [2] . Al-Kafi Vol: 1 Page: 230 Hadith 2. [3] . Sayyid Razi, Nahj al-Balagha, Khutba 192 (Qasida). [4] . Al-Kafi Vol: 1 Page: 457." "قَدْ قُبِضَ فِي هَذِهِ اللَّيْلَةِ رَجُلٌ مَا سَبَقَهُ الْأَوَّلُونَ وَ لَا يُدْرِكُهُ الْآخِرُونَ [5] . For more information refer to " Is the position of imamate higher than the position of prophethood and risalat?". [6] . Al-Ilal Al-Shara’i, Sheikh Saduq, vol. 1, p. 175. [7] . Al-Kafi Vol: 2 Page: 232 [8] . Al-Baqarah: 35 " "يا آدم اسكن أنت وزوجك الجنة [9] . Al-Shu'ara: 12 " "إني أخاف أن يكذبون [10] . Al-Naml: 10 " "لا تخف إني لا يخاف لدي المرسلون [11] . Al-Qasas: 33 " "رب إني قتلت منهم نفسا فأخاف أن يقتلون [12] . Al-Lameat al-Bayda; Al-Tabrizi Al-Ansari, vol. 1, p. 220.

How can we reconcile the concept of free will with the Imams' infallibility status? It is important to note that the term "infallibility" comes from the Arabic root "عصم" which means to prevent or restrain something.[1] In this context, infallibility refers to a divine grace that prevents a person from sinning against God. The terms "choice" and "option" refer to the act of making a selection or decision. When someone has a choice, it means they are able to make a decision. It should be acknowledged that the two powers of choice and status granted by God do not contradict each other. The status granted by God is a result of knowing God, having certainty, and being aware of the consequences of committing sins. For example, even though a person has the power of choice, they would never consider consuming impurities and filth due to their awareness of the consequences. Similarly, an Imam, because of his certainty about the reality of sin, would not entertain the act of committing prohibitions in his mind, even though he has the power of choice and the ability to commit such actions. In addition, the Imam is immersed in the knowledge of God in the sense that he is sincerely devoted to the love of God. Therefore, even if he could choose, he would never do something that would displease God. Prophets and Imams, like all humans, have obligations. Without freedom of choice, there would be no sense of duty, as an obligated individual has the option to both act and refrain from acting.[2] Thus, reason sees no conflict between the status of infallibility and the power to choose. The Quran mentions the infallibility of the Prophet Muhammad (s) and his household. "Indeed, Allah wishes to remove all impurity from you, O members of the [Prophet's] family, and to purify you completely."[3] This verse implies that the Prophet and his household are infallible. However, this does not contradict their ability to make choices, as God has stated in the Quran that the Prophet is only a human being like everyone else.[4] Infallibility is a divine gift that God has bestowed upon the Prophet and his household, and it does not restrict their free will. According to a narration from Imam Kazim (a), it is stated that only the infallible can be an Imam among us.[5] Imam Sadiq (a) explains that by infallible, it means that Allah has prohibited him from committing any sins.[6] In explaining this narration about what kind of power infallibility (ismah) is, and whether it is contradictory to human free will or not, it should be said that according to a narrative, the essence of infallibility lies in the absence of greed, envy, anger, and desire of self. The Imam is not greedy, envious, or angry and It is not fitting for him to follow lust and desire, or to prefer the world over the hereafter, since God Almighty has made the hereafter as beloved to him as the world is to us, and with the same assurance and belief that we look at the world with, the Imam looks at the hereafter. Is it possible for someone to abandon a beautiful face in favor of an ugly one, or to lose sweet and delicious food for the sake of bitter sustenance, or to choose a rough and coarse garment over a soft one, or to sell a permanent and lasting comfort for a transient and perishable world?[7] From this narration, it is understood that infallibility is achieved through knowledge, and the Imam, with the knowledge he possesses, chooses to avoid sin. In explaining this knowledge, it is stated in a narration: "I have not seen anything except that I saw God before it, and after it, and along with it"[8]. This narration also indicates that it's due to this knowledge that the Imam doesn't even contemplate sin. Therefore, infallibility is divine grace in knowledge and understanding, due to which it is inconceivable for the infallible to turn towards sin, just as it is inconceivable for a person to turn to eat filth, even though this does not contradict their ability to choose. Shia scholars have also highlighted this point in their discussions: 1. Sheikh Mufid said that infallibility is not the lack of power to sin or the compulsion to do good deeds but rather it is a grace from God.[9] 2. Allama Hilli said that the infallibles are protected from committing sins, but they have the ability to sin. This is necessary because if they did not have the ability to sin, they would not be eligible for reward or deserving of commendation. In fact, they would be outside the realm of obligations, and reward and punishment would not make sense to them. However, this view contradicts the consensus of Muslims and Islamic texts.[10] 3. Allama Tabataba'i said that this knowledge, meaning the power of infallibility, does not change human nature which chooses its voluntary actions, nor does it shift it to the realm of compulsion and necessity.... thus, the infallible person turns away from sin by himself, through his own choice and will.[11] Therefore, in light of the verses of the Quran, the narrations of the Imams (a), and the statements of the scholars as described; it must be said there is no conflict or contradiction between infallibility and human free will. [1] . Al-Mufradaat fi Gharib al-Qur'an; al-Raghib al-Isfahani, Vol: 1, pp: 569, 570 / Lisan al-Arab; ibn Manzoor, Vol: 12, P: 403 / al-Sahah Taj al-Lughah wa Sahah al-Arabiyya; al-Jawhari, Abu Nasr, Vol: 5, P: 1986 / Taj al-Aroos; al-Zubaidi, Murtaza, Vol: 33, P: 98. [2] . Bihar al-Anwar; al-Allama al-Majlisi, Vol: 17, P: 94. [3] . Al-Ahzab: 33 " إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا" [4] . Al-Fussilat: 6 "قل إِنَّمَا أَنَا بَشَرٌ مِثْلُكُمْ" [5] . Ma'ani al-Akhbar; Sheikh al-Saduq, Vol: 1, P: 132. [6] . Ibid. [7] . Al-Khisal; Sheikh al-Saduq, Vol: 1, P: 215. [8] . Rasa'il wa Maqalat; al-Subhani, Sheikh Jafar, Vol: 8, P: 423. [9] . Tas'hih I'tiqadat al-Imamiyyah; Sheikh al-Mufid, Vol: 1, P: 128 / al-Nukat al-I'tiqadiyya; Sheikh al-Mufid, Vol: 1, P: 37. [10] . Kashf al-Murad fi Sharh Tajrid al-I'tiqad; Allama al-Hilli, Vol: 1, P: 365. [11] . Al-Mizan fi Tafsir al-Qur'an; Allama al-Tabatabai, Vol: 11, P: 163

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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