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What is the Meaning of ‘Ilm al-Ghayb (Knowledge of the Unseen) and ‘Ilm al-Kitab (Knowledge of the Book), and What is the Relationship Between Them? Regarding the concept and meaning of ‘Ilm al-Ghayb, it should be noted that Ghayb (the unseen) is the opposite of Shahada (the obvious). From the usage of the term, the criterion of ‘Ghayb’ is the limitations of human senses. What is intended by ‘Ghayb’ are those hidden matters that fall outside the scope of human sensory tools.[1] Its instances can be categorized as follows: 1. Entities that are beyond the horizon of human perception and never fall within its scope, such as angels and their modes of operation, etc. 2. Scientific discoveries by humans, such as the laws governing the universe and entities that have remained beyond human perception for centuries. 3. Unseen events that occurred in the past or will occur in the future. [2] Awareness of these categories constitutes ‘Ilm al-Ghayb. It must be stated that the true owner of such knowledge is Allah, as He is the one for whom the hidden and the present, the concealed and the manifest, hold no distinction. The Quran states in this regard: "He is Allah—there is no Allah except Him—Knower of the sensible and the Unseen, He is the All-beneficent, the All-merciful." [3] This distinction between the hidden and the manifest becomes meaningful only for the servants of Allah. This has led to differing views on the meaning of ‘Ilm al-Ghayb. For instance, certain groups believed that ‘Ilm al-Ghayb is exclusive to Allah. Consequently, in some cases, even the wives of the Prophet were not permitted to receive news of the unseen from him. [4] It appears that this viewpoint was dominant during the time of the Imams (AS). [5] Attributing Ghayb exclusively to Allah in an absolute sense is a pre-Islamic (Jahili) belief. People held the fundamental belief that humans cannot have any connection with the unseen or the supernatural. Therefore, if Allah sends a messenger, that messenger must be an angel. [6] The Quran refutes these claims by affirming that prophets are human beings[7] and by considering them connected to the unseen and knowledgeable of it. [8] Nevertheless, this idea persisted among people during the era of the Imams (AS); thus, when the Ahl al-Bayt (AS) narrated matters of the unseen, they were accused of practicing sorcery. [9] The Ahl al-Bayt (AS), in order to affirm for themselves a certain aspect of the ‘Ilm al-Ghayb which the Qur’an has established for them, and at the same time to avoid contradicting the common understanding of people (who regarded ‘Ilm al-Ghayb as belonging exclusively to Allah), affirmed ‘Ilm al-Ghayb for themselves in one sense and denied it in another. With this clarification, it can be said that ‘Ilm al-Ghayb is of two types: That which Allah has reserved exclusively for Himself and has granted to no one else, [10] and that which Allah has graciously bestowed upon the Prophet and, through him, upon his successors (Awṣiyāʾ). [11] It is important to note that ‘Ilm al-Ghayb in an independent and intrinsic sense is exclusive to Allah and is not attributed to any other being. [12] Now, given the understanding of ‘Ilm al-Ghayb established above, it can be said that ‘Ilm al-Kitab (which is established for the Imams in traditions) is also a part of this ‘Ilm al-Ghayb that Allah has not reserved exclusively for Himself, but has graciously bestowed upon the Prophet and his successors. To better understand the meaning and concept of ‘Ilm al-Kitab, it should be noted that the word Kitab in Arabic lexicon means "to join" or "to connect," and it is also used for joining words, writing, and putting things into verse or script.[13] Ibn Manzoor considers Kitab a term for the collection of whatever has been written and recorded. [14] This word appears in the Quran with various meanings, including: 1. Any written document, [15] 2. A written contract, [16] 3. Divine decree, [17] 4. Divine destiny and fate, [18] 5. The Book of Deeds, [19] 6. Heavenly scriptures, [20] 7. The Book of Events (Al-Lawh Al-Mahfuz). [21] The interpretation of ‘Ilm al-Kitab, which appears twice in the Quran, first refers to Asif ibn Barkhiya’s power to bring the throne of the Queen of Sheba, a feat he accomplished through a portion of ‘Ilm al-Kitab. [22] The second instance refers to someone who possesses ‘Ilm al-Kitab and is introduced as a witness to the prophethood of the Prophet. [23] Imam Kadhim (AS) stated: "I swear by Allah, by His Greatest Name—the very Name that Asif relied upon." [24] Based on this, among the sciences contained in ‘Ilm al-Kitab that Asif had access to is knowledge of the Divine Greatest Name. It should be noted that ‘Ilm al-Kitab is ‘Ilm al-Ladunni (divinely inspired knowledge) and non-acquired. [25] On this basis, Asif considered it a favor from Allah. [26] Furthermore, ‘Ilm al-Kitab is knowledge of the reality of the Holy Quran, which necessitates knowledge of the reality of all heavenly books. [27] Therefore, in numerous traditions from the Ahl al-Bayt (AS), the possessor of ‘Ilm al-Kitab is described as one who knows[28] the outward and inward meanings of the Quran, [29] and the other heavenly books. [30] Now, given the explanation of ‘Ilm al-Kitab in the Quran, especially in light of the story of Asif, it becomes clear that because humans are material and bound by limitations, they cannot attain such knowledge through material means. This knowledge is hidden from them and must be graciously bestowed by Allah. Thus, Ali ibn Abi Talib (AS) and his successors (AS) are aware of everything that has happened and everything that will happen, [31] and extraordinary events occur through them because they possess the entirety of ‘Ilm al-Kitab. Conclusion ‘Ilm al-Ghayb means awareness of the hidden. The concept of the "hidden" applies specifically to human beings; therefore, anything that humans cannot access through material causes is considered Ghayb (unseen). ‘Ilm al-Kitab, based on the story of Asif ibn Barkhiya, is a part of this knowledge of the unseen. One of the sciences contained within it is the Greatest Name of Allah, through which Asif transported the throne of Bilqis (the Queen of Sheba). According to traditions from the Ahl al-Bayt (AS), all of this ‘Ilm al-Kitab is with them, and ‘Ilm al-Kitab is a portion of the knowledge of the unseen that is not exclusive to Allah. [1] . ‘Ilm al-Ghayb (Third Knowledge), Subhani, Sheikh Ja’far, p. 24. [2] . Ibid., pp. 28-32. [3] . Al-Hashr:22 «هُوَ اللَّهُ الَّذِي لَا إِلَٰهَ إِلَّا هُوَ عَالِمُ الْغَيْبِ وَالشَّهَادَةِ ۖ هُوَ الرَّحْمَٰنُ الرَّحِيمُ» [4] . Al-Tabaqat al-Kubra, Ibn Sa’d, Vol. 8, p. 150. [5] . Nahj al-Balagha, Sermon: 128, p. 120 / Al-Kha’irij wa al-Jara’ih, Al-Ra’uni, Qutb al-Din, Vol. 1, p. 343. [6] . Al-Mu’minun:24 «فَقَالَ الْمَلَأُ الَّذِينَ كَفَرُوا مِنْ قَوْمِهِ مَا هَٰذَا إِلَّا بَشَرٌ مِثْلُكُمْ يُرِيدُ أَنْ يَتَفَضَّلَ عَلَيْكُمْ وَلَوْ شَاءَ اللَّهُ لَأَنْزَلَ مَلَائِكَةً مَا سَمِعْنَا بِهَٰذَا فِي آبَائِنَا الْأَوَّلِينَ» [7] . Al-Anbiya:7 «وَمَا أَرْسَلْنَا قَبْلَكَ إِلَّا رِجَالًا نُوحِي إِلَيْهِمْ ۖ فَاسْأَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لَا تَعْلَمُونَ» / Al-Kahf:110 «قُلْ إِنَّمَا أَنَا بَشَرٌ مِثْلُكُمْ يُوحَىٰ إِلَيَّ..» [8] . Al-Jinn:26-27 «عَالِمُ الْغَيْبِ فَلَا يُظْهِرُ عَلَىٰ غَيْبِهِ أَحَدًا إِلَّا مَنِ ارْتَضَىٰ مِنْ رَسُولٍ» [9] . Bihar al-Anwar, Allamah Al-Majlisi, Vol. 47, p. 172. [10] . Al-Kafi, Sheikh Al-Kulayni, Vol. 1, p. 230. [11] . Al-Jinn:26-27 «عَالِمُ الْغَيْبِ فَلَا يُظْهِرُ عَلَىٰ غَيْبِهِ أَحَدًا إِلَّا مَنِ ارْتَضَىٰ مِنْ رَسُولٍ» / Al-Kafi, Sheikh Al-Kulayni, Vol. 1, p. 223. [12] . Al-Mizan fi Tafsir al-Quran, Allamah Al-Tabatabai, Vol. 20, p. 55. [13] . Al-Mufradat fi Gharib al-Quran, Al-Raghib al-Isfahani, Vol. 1, p. 423. [14] . Lisan al-Arab, Ibn Manzoor, Vol. 1, p. 698. [15] . An-Naml:29 «قَالَتْ يَا أَيُّهَا الْمَلَأُ إِنِّي أُلْقِيَ إِلَيَّ كِتَابٌ كَرِيمٌ» [16] . An-Nur:33 «وَالَّذِينَ يَبْتَغُونَ الْكِتَابَ مِمَّا مَلَكَتْ أَيْمَانُكُمْ» [17] . An-Nisa:24 «كِتَابَ اللَّهِ عَلَيْكُمْ» [18] . Al-A’raf:37 «أُولَٰئِكَ يَنَالُهُمْ نَصِيبُهُمْ مِنَ الْكِتَابِ» [19] . Al-Isra:13-14 «وَنُخْرِجُ لَهُ يَوْمَ الْقِيَامَةِ كِتَابًا يَلْقَاهُ مَنْشُورًا * اقْرَأْ كِتَابَكَ كَفَىٰ بِنَفْسِكَ الْيَوْمَ عَلَيْكَ حَسِيبًا» [20] . Al-Baqarah:213 «فَبَعَثَ اللَّهُ النَّبِيِّينَ مُبَشِّرِينَ وَمُنْذِرِينَ وَأَنْزَلَ مَعَهُمُ الْكِتَابَ بِالْحَقِّ لِيَحْكُمَ بَيْنَ النَّاسِ» [21] . Al-An’am:59 «وَلَا رَطْبٍ وَلَا يَابِسٍ إِلَّا فِي كِتَابٍ مُبِينٍ» [22] . An-Naml:40 «قَالَ الَّذِي عِنْدَهُ عِلْمٌ مِنَ الْكِتَابِ أَنَا آتِيكَ بِهِ قَبْلَ أَنْ يَرْتَدَّ إِلَيْكَ طَرْفُكَ» [23] . Ar-Ra’d:43 «قُلْ كَفَىٰ بِاللَّهِ شَهِيدًا بَيْنِي وَبَيْنَكُمْ وَمَنْ عِنْدَهُ عِلْمُ الْكِتَابِ» [24] . ‘Uyun Akhbar al-Rida, Sheikh Al-Saduq, Vol. 2, p. 95. [25] . Sharh Al-Kafi, Al-Mazandarani, Mulla Salih, Vol. 2, p. 364. [26] . An-Naml:40 «قَالَ هَٰذَا مِنْ فَضْلِ رَبِّي لِيَبْلُوَنِي أَأَشْكُرُ أَمْ أَكْفُرُ» [27] . Mir’at al-‘Uqul, Allamah Al-Majlisi, Vol. 3, p. 34. [28] . Al-Kafi, Sheikh Al-Kulayni, Vol. 1, p. 257. [29] . Sharh Al-Kafi, Al-Mazandarani, Mulla Salih, Vol. 5, p. 362. [30] . Mir’at al-‘Uqul, Allamah Al-Majlisi, Vol. 3, p. 24. [31] . Al-Kafi, Sheikh Al-Kulayni, Vol. 1, p. 260.

If Imam Ali (AS) knew that Ibn Muljam would martyred him, why did he not kill him beforehand? In Imami narrative sources, there are reports indicating that Imam Ali (AS) was aware of his fate and the role of Ibn Muljam al-Muradi in his martyrdom. Among these is a tradition narrated by Hasan bin Mahbub from Asbagh bin Nubata. According to this report, when Ibn Muljam came with others to pledge allegiance (Bay'ah) to Amir al-Mu'minin (AS), the Imam called him back twice after the initial pledge, specifically emphasizing loyalty each time. On the third call, Ibn Muljam asked in surprise: "O Commander of the Faithful, by Allah, I have not seen you do this with anyone else?" In response, the Imam made a poetic allusion to Ibn Muljam's hidden intention, saying: "I desire his life, yet he intends my death." Then, addressing him directly, he added: "O Ibn Muljam, go. By Allah, I do not see you remaining loyal to what you have said."[1] In another narration, Imam Ali (AS) was faced with a question regarding how to deal with Ibn Muljam. When the Imam indicated that Ibn Muljam would be his killer, those present asked why he did not punish him before he could commit the crime. The Imam replied: "Is there anything more astonishing than suggesting I kill my own assassin before the crime is committed?" [2] From a legal and theological perspective, this answer is based on the established Islamic principle: "The impermissibility of punishment before the commission of a crime." According to this principle, punishment (including Qisas or retribution) can only be applied after a crime has physically occurred and has been proven in a just court. Any preemptive punishment would itself be an act of oppression and contrary to Divine justice. Despite knowing his assassin and the exact time and place of his martyrdom, Imam Ali (AS) took no preemptive measures. Hasan bin Jahm narrates that he discussed this issue with Imam Reza (AS), saying: "Amir al-Mu'minin (AS) knew his killer and knew on which night and at what location he would be martyred. Even when he heard the sound of the ducks in the house, he remarked: 'These are cries followed by the wailing of mourners.' Furthermore, when Umm Kulthum suggested he stay home that night and send someone else to lead the congregational prayer, he refused. Despite his knowledge of Ibn Muljam's intent, he continued his routine without a weapon." Imam Reza (AS) explained in response that while this foreknowledge was indeed correct, Amir al-Mu'minin (AS) was also given the choice between remaining in this world and meeting his Lord. He consciously chose the latter so that the Divine Decree would be fulfilled. [3] This narration demonstrates that even with certain knowledge of an event, the Imam emphasized human choice and submission to Allah’s Will, strictly avoiding any action that fell outside the framework of Sharia and justice. Conclusion: Based on Imami narrations, Amir al-Mu'minin Ali (AS) was aware of his assassin and the time of his martyrdom, yet he took no preemptive action. This behavior is rooted in the fundamental Islamic principle of justice, which forbids punishment before a crime is actually committed. Furthermore, despite this foreknowledge, the Imam voluntarily accepted this destiny out of submission and satisfaction with the Divine Decree (Qada). [1] . Al-Irshad, Al-Shaykh al-Mufid, Vol: 1, p. 12. [2] . Basa'ir al-Darajat, Al-Saffar al-Qummi, Muhammad bin al-Hasan, 109. [3] . Al-Kafi, Al-Shaykh al-Kulayni, Vol. 1, p. 259.

Why is the blessed name of Imam Ali (AS) not mentioned in the Quran? The names of Imam Ali (AS) and other Imams (AS) are not explicitly mentioned in the Quran. To clarify the reason for this, pay attention to the points mentioned. 1. Introduction: The Spiritual Station of Imamate in the Quran Within the vast expanse of Divine knowledge, every truth flows from the source of Divine guidance; however, some truths are like jewels hidden within deeper layers of meaning, requiring contemplation to be understood. The issue of Imamate is of this nature fundamental reality that is not only rooted in numerous verses but also embodies the continuity of the Prophetic mission. The Holy Quran refers to the issue of Imamate in many verses, to the point that great Quranic scholars have categorized the verses related to Wilayah and Imamate into three key groups:[1] First: Verses referring to the general Caliphate and guardianship over Muslims. Second: Verses enumerating the general virtues of the Ahl al-Bayt (AS). Third: Verses addressing the exclusive and unique virtues of Amir al-Mu'minin (AS), such as the verse of Laylat al-Mabit (the night he slept in the Prophet's bed) [2] and the verse of Saqayat al-Hajj (providing water to pilgrims). [3] 2. Wisdoms behind the Lack of Explicit Mention of the Imams' Names A) Divine Tradition of Testing and Human Volition: In the legislation of Divine laws and the explanation of Sharia matters, the general arrangement of affairs is always accompanied by the wisdom of providing a trial for individuals. This allows humans to use their will and choice to move toward obedience to Divine commands and prohibitions, which ultimately leads to their perfection. [4] B) Stating Principles and Referring Details to the Prophet (SAW): This question was also raised during the early days of Islam. Abu Basir asked this very question of Imam al-Sadiq (AS). The Imam gave a transformative answer: "Just as Prayer and Alms-giving are mentioned as fundamental principles of worship in the Quran, but their details (such as the number of units/Raka'at or the threshold of Zakat) are not mentioned and were left to the Prophet to explain, the subject of Imamate was also revealed in the form of general concepts, and the interpretation of its specific instances was entrusted to the Messenger of Allah." [5] C) Safeguarding the Quran against the Risk of Distortion: Almighty Allah has guaranteed that He Himself will be the Guardian of the Heavenly Book: "Verily, We have sent down the Dhikr (the Quran), and surely We are its Guardians." [6] One of the Divine strategies to prevent the motivation for distortion by hypocrites and spiteful enemies was the absence of the explicit names of the Imams (AS). Had their names appeared explicitly, there was a fear that fanatics would jeopardize the entire credibility and integrity of the Quran in order to remove those names. D) Lack of Social Readiness and Tribal Prejudices: Shaheed Mutahhari states in a precise analysis that no decree faced as much social resistance as the Imamate of Ali (AS). The tribal mindset of the Arabs and the fear that the Prophet (SAW) might be seeking a special privilege (hereditary Caliphate) for his family made the public acceptance of this matter difficult. [7] The sensitivity of this issue is evident in the event of Ghadir Khum, where the Prophet (SAW) only announced the mission of Wilayah after receiving the Divine guarantee of protection and the revelation of the Verse of Completion (Ikmal). [8] 3. The Method of Expressing the Virtues of the Ahl al-Bayt (AS) in Verses The verses related to the Ahl al-Bayt (AS) can be categorized into two groups: Specific and Explicit Verses regarding their Rank: These verses point to their unparalleled stations, such as: The Verse of Purification (Tathir): [9] A testimony to their absolute infallibility and purity. [10] The Verse of Mubahalah: [11] Introducing Ali (AS) as the "Soul" (Nafs) of the Prophet. [12] The Verse of Feeding (It’am): [13] A manifestation of the self-sacrifice and sincerity of the Ahl al-Bayt. [14] General Verses regarding Righteous and Chosen Individuals (where the Ahl al-Bayt are the ultimate examples): The Verse of Khayr al-Bariyyah: [15] In which the Prophet (SAW) repeatedly named Ali (AS) and his Shias as the "Best of Creatures." [16] Surah al-Fajr: [17] The concluding verses of which are applied to the existential peace of Imam Hussain (AS). [18] Surah al-Qasas: [19] Which explains the promise of the final victory of the oppressed on earth through the appearance of Imam al-Mahdi (AJTF). [20] Conclusion: Imamate, in the logic of the Quran, is a continuous stream of guidance that began with the Prophets and manifested in the existence of the Infallible Imams (AS). The absence of explicit names is not a deficiency but a wise secret to protect the truth from distortion and enmity. The Quran has opened the path for truth-seekers through the language of "Signs," because Imamate is a reality that can only be perceived through the light of faith and insight, remaining a guiding lamp for believing and truth-seeking humans until the end of history. [1] . Āyāt al-Wilāyah fī al-Qur'ān, Makārim al-Shirāzī, al-Shaykh Nāṣir, p. 6 [2] . Al-Baqarah: 207 «وَ مِنَ النَّاسِ مَنْ يَشْرِي نَفْسَهُ ابْتِغاءَ مَرْضاتِ اللَّهِ وَ اللَّهُ رَؤُفٌ بِالْعِبادِ» Refer to: Āyāt al-Wilāyah fī al-Qur'ān, Makārim al-Shirāzī, al-Shaykh Nāṣir, p. 211. [3] . At-Tawbah: 19_22 «أَجَعَلْتُمْ سِقايَةَ الْحاجِّ وَ عِمارَةَ الْمَسْجِدِ الْحَرامِ كَمَنْ آمَنَ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ وَ جاهَدَ فِي سَبِيلِ اللَّهِ لا يَسْتَوُونَ عِنْدَ اللَّهِ وَ اللَّهُ لا يَهْدِي الْقَوْمَ الظَّالِمِينَ * الَّذِينَ آمَنُوا وَ هاجَرُوا وَ جاهَدُوا فِي سَبِيلِ اللَّهِ بِأَمْوالِهِمْ وَ أَنْفُسِهِمْ أَعْظَمُ دَرَجَةً عِنْدَ اللَّهِ وَ أُولئِكَ هُمُ الْفائِزُونَ * يُبَشِّرُهُمْ رَبُّهُمْ بِرَحْمَةٍ مِنْهُ وَ رِضْوانٍ وَ جَنَّاتٍ لَهُمْ فِيها نَعِيمٌ مُقِيمٌ * خالِدِينَ فِيها أَبَداً إِنَّ اللَّهَ عِنْدَهُ أَجْرٌ عَظِيمٌ» Refer to: Āyāt al-Wilāyah fī al-Qur'ān, Makārim al-Shirāzī, al-Shaykh Nāṣir, p. 229. [4] . Dar partoye wilāyat, Misbāh Yazdī, Muḥammad Taqī, p. 67. [5] . Al-Kāfī, al-Shaykh al-Kulaynī, vol. 1, p. 286. [6] . Al-Ḥijr: 9 «إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ» [7] . Imāmat wa rahbarī, Motaharī, Murtadā, p. 157. [8] . Al-Mā'idah: 3 «الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا» [9] . Al-Aḥzāb: 33 «إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا» [10] . Āyāt al-Wilāyah fī al-Qur'ān, Makārim al-Shirāzī, al-Shaykh Nāṣir, p. 126. [11] . Āl 'Imrān: 61 «فَمَنْ حَاجَّكَ فِيهِ مِنْ بَعْدِ مَا جَاءَكَ مِنَ الْعِلْمِ فَقُلْ تَعَالَوْا نَدْعُ أَبْنَاءَنَا وَأَبْنَاءَكُمْ وَنِسَاءَنَا وَنِسَاءَكُمْ وَأَنْفُسَنَا وَأَنْفُسَكُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَلْ لَعْنَتَ اللَّهِ عَلَى الْكَاذِبِينَ» [12] . Āyāt al-Wilāyah fī al-Qur'ān, Makārim al-Shirāzī, al-Shaykh Nāṣir, p. 160. [13] . Al-Insān: 8 «وَيُطْعِمُونَ الطَّعَامَ عَلَىٰ حُبِّهِ مِسْكِينًا وَيَتِيمًا وَأَسِيرًا» [14] . Āyāt al-Wilāyah fī al-Qur'ān, Makārim al-Shirāzī, al-Shaykh Nāṣir, p. 163. [15] . Al-Bayyinah: 7 «إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ أُولَٰئِكَ هُمْ خَيْرُ الْبَرِيَّةِ» [16] . Al-Mīzān fī tafsīr al-Qur'ān, al-'Ālamah al-Ṭabāṭabā'ī, vol. 20, p. 341 / Al-Durr al-Manthūr fī tafsīr al-mathūr, al-Suyūṭī, Jalāl al-Dīn, vol. 8, p. 589 / Tafsīr Rūḥ al-Ma'ānī - T. Dār al-‘Ilmīyah, al-Alūsī, Shihāb al-Dīn, vol. 15, p. 432. [17] . Al-Fajr: 27_ 30 «يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ * ارْجِعِي إِلَىٰ رَبِّكِ رَاضِيَةً مَرْضِيَّةً * فَادْخُلِي فِي عِبَادِي * وَادْخُلِي جَنَّتِي» [18] . Al-'Awalem, al-Imām al-Ḥusayn, al-Bahrānī, al-Shaykh 'Abdullāh, p. 98. [19] . Al-Qaṣaṣ: 5 «وَنُرِيدُ أَنْ نَمُنَّ عَلَى الَّذِينَ اسْتُضْعِفُوا فِي الْأَرْضِ وَنَجْعَلَهُمْ أَئِمَّةً وَنَجْعَلَهُمُ الْوَارِثِينَ» [20] . Al-Tebyān fī tafsīr al-Qur'ān, al-Shaykh al-Ṭūsī, vol. 8, p. 129.

Refer to the topic of Imamate-the status and significance:

What is the Knowledge of the Unseen (Ilm al-Ghayb)? To clarify the reality of "Ilm al-Ghayb," we must first address the meaning of its components. The word "Ghayb" essentially refers to anything invisible and concealed from human sight.[1] Linguistically, "Ilm" is used to denote the perception and complete, true understanding of a thing. Al-Manawi in "Al-Tawqif" defines knowledge as: "Firm and certain cognition that corresponds with reality; or a state within the soul that grants the power of distinction." [2] The combination of the words "Ilm" and "Ghayb" forms the term "Ilm al-Ghayb"; a term that essentially refers to awareness of matters hidden from the access and perception of human senses. [3] Accordingly, Ilm al-Ghayb is knowledge regarding truths and events that human senses are incapable of perceiving directly. The Quran also calls that which is concealed from human senses "Ghayb," as it states: "And there is no concealed thing in the heaven and the earth but that it is in a clear Book".[4] The Quran in various verses introduces Allah as "‘Alim al-Ghayb";[5] meaning His knowledge encompasses everything that lies outside the sphere of human perception and senses. Allah has dominion over all matters; whether hidden from human sight and perception or manifest and sensible. Therefore, the opposite of "Ghayb" is considered to be "Shahadah" (the Visible), and the Quran introduces Allah as "‘Alim al-Ghayb wa al-Shahadah".[6] The Holy Prophet (SAW) also said at Ghadir Khumm: "Let the present convey the message to the absent";[7] meaning those present should deliver the message to those who are absent. [8] In truth, the criterion for dividing objects into "present" and "absent" or "manifest" and "hidden" is the limitation of human knowledge and perceptive tools. Some matters fall within the realm of human sensation and awareness, while others lie outside the territory of his perception; thus, humans divide phenomena into two categories: present and absent. Consequently, human awareness also falls into these two types: awareness of sensible things and awareness of hidden matters. Therefore, the standard in defining "Ilm al-Ghayb" is the limitation of human knowledge; [9] any knowledge acquired beyond these borders counts as awareness of the Unseen, and this is precisely what is meant by Ilm al-Ghayb. It is worth noting that regarding the person who possesses this knowledge, Ilm al-Ghayb is divided into two types: [10] Inherent and Unlimited Knowledge of the Unseen: This refers to a type of awareness of the Unseen that is not acquired from anyone else. This type of Ilm al-Ghayb is unlimited and belongs exclusively to Allah, and it is said that no one else is a partner to Him in this knowledge. Of course, some exaggerators (Ghulat) and those who believe in delegation (Mufawwidah) have attributed this type of awareness of the Unseen to the Infallible Imams, a view rejected by Shia scholars as false. [11] Derived or Dependent Knowledge of the Unseen: This is a type of awareness of the Unseen granted by Allah to some of His servants. All scholars of the Imamiah school believe that the awareness of the divine Prophets and the Infallible Imams (AS) regarding the Unseen is of this type; it is by Allah's permission and teaching, and they acquire this form of knowledge of the Unseen from Allah. [12] Conclusion: "Ilm al-Ghayb" refers to knowledge of matters that are hidden from human perception and sensory experience. The term "Ghayb" applies to anything invisible or concealed, while "Ilm" linguistically denotes certain perception that aligns with reality. Combining the two, "Ilm al-Ghayb" is knowledge pertaining to truths and events that lie beyond the reach of human senses. The Quran refers to all hidden matters as "Ghayb" and introduces Allah as "‘Alim al-Ghayb wa al-Shahadah" (the Knower of the Unseen and the Visible); meaning He has encompassing knowledge over both the hidden and the manifest. The criterion for this classification is the limitation of human knowledge; any knowledge acquired outside the capacity of human perception is considered "Ghayb," and awareness of it is termed "Ilm al-Ghayb." [1] . Lisan al-Arab, Ibn Manzur, Vol. 1, p. 654. [2] . Taj al-Arus, al-Zubaydi, Murtaḍá, Vol. 33, p. 127. [3] . Al-Tibyan fi Tafsir al-Quran, al-Shaykh al-Tusi, Vol. 6, p. 200. [4] . An-Naml: 75 «وَما مِن غائِبَةٍ فِي السَّماءِ وَالأَرضِ إِلّا في كِتابٍ مُبينٍ» [5] . At-Tawbah: 94 – Ar-Ra‘d: 9 – Al-Mu’minūn: 92 – As-Sajdah: 6 – As-Saba’: 3 – Az-Zumar: 46 – Al-Ḥashr: 22 – Aj-Jumu‘ah: 8 – At-Taghābun: 18 – Aj-Jinn: 26. «عَالِمُ الغَیب» [6] . At-Tawbah: 94 – Ar-Ra‘d: 9 – Al-Mu’minūn: 92 – As-Sajdah: 6 – Az-Zumar: 46 – Al-Ḥashr: 22 – Aj-Jumu‘ah: 8 – At-Taghābun: 18 – Aj-Jinn: 26 «عَالِمُ الغَیبِ وَالشَّهَادَةِ» . [7] . Al-Kafi, al-Shaykh al-Kulayni, Vol. 8, p. 344. [8] . Manshur Jawid, Subhani, Shaykh Ja'far, Vol. 10, p. 18. [9] . Ilm al-Ghayb Agahi Sevom, Subhani, Ja'far, p. 24. [10] . Jadal Ahsan, Subhani, Ja'far, pp. 98-99. [11] . Awail al-Maqalat fi al-Madhahib wa al-Mukhtar, al-Shaykh al-Mufid, p. 67. [12] . Ilm al-Ghayb Agahi Sevom, Subhani, Ja'far, pp. 63-64 / Awail al-Maqalat fi al-Madhahib wa al-Mukhtar, al-Shaykh al-Mufid, p. 313.

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

A contemporary argument attempts to redefine the Islamic creed by reducing it to its broadest outlines. Proponents point to verses mentioning belief in God, the Last Day, the angels, the revealed books, and the prophets (Quran, Surah Al-Baqarah, 2:177 & 2:285; Surah An-Nisa, 4:136) and claim that only these five abstract categories constitute the immutable faith held by the Prophet Muhammad and his companions. Any subject or detail debated among Islamic schools—such as the nature of God’s attributes, eschatological events, or the question of leadership after the Prophet—is dismissed as a later historical “addition,” a matter of human dispute akin to choosing a favorite sports team, with no bearing on salvation. Central to this revision is the treatment of Imamate (divinely ordained leadership). The argument asserts it is purely a historical political dispute, unrelated to creed (‘aqidah). Consequently, the Prophet’s seminal pronouncements at Ghadir Khumm, about holding fast to the Quran and his Household (Ahl al-Bayt), and about the authority of Imam ‘Ali are reinterpreted as mere friendly advice or a recommendation for the best candidate, not a binding, divinely-rooted command essential for the community’s guidance. This framework, while appealing in its simplicity, collapses under the weight of the very sources it claims to uphold: the Quran and the authentic, mass-transmitted (mutawatir) prophetic traditions. A closer examination reveals that these broad principles of faith are meaningless—and indeed, cannot lead to salvation—without their necessary, Quranically-defined details. Furthermore, Imamate emerges not as a post-prophetic footnote but as the critical axis connecting and validating the core beliefs in Prophethood and the Hereafter. 1. The Illusion of “Abstract” Belief: The Case of Tawhid The speaker rightly accepts “Belief in Allah” as foundational. But does a mere, vague acknowledgment of a creator suffice? The Quran itself fills the abstract category of Tawhid (Monotheism) with non-negotiable specifics. Can one claim true belief in Allah while simultaneously attributing human form to Him? The Quran explicitly rejects anthropomorphism: “There is nothing like Him, and He is the All-Hearing, the All-Seeing” (Quran, Surah Ash-Shura, 42:11). The entire chapter of Al-Ikhlas (112:1-4) is a definitive detailing of God’s absolute, unique nature: “Say, ‘He is Allah, the One. Allah, the Eternal Refuge. He neither begets nor is born, nor is there to Him any equivalent.’” To ignore these details is to risk upholding a flawed, even polytheistic, concept of God—a sure path to perdition. No Islamic school considers the specifics of Tawhid optional; they are the very essence that makes the belief valid. If the first pillar of faith crumbles without its details, why would the others be any different? 2. The Day of Judgment and Your Inescapable “Imam” The speaker also accepts belief in the Last Day (Ma’ad). The Quran, however, details a startling mechanism for that Day, making the question of leadership (Imamah) central to eschatology. Allah states: “On the Day We shall summon every people with their Imam (leader)” (Quran, Surah Al-Isra, 17:71). This verse presents a universal, inescapable reality. The Quran then defines the types of “Imams”: Imams of Guidance: These are divinely appointed leaders. They can be prophets, as with Abraham (Surah Al-Anbiya, 21:73). They can also be non-prophet leaders appointed by God for rule and guidance, like Saul (Talut): “Indeed, Allah has chosen him over you and has increased him abundantly in knowledge and stature…” (Quran, Surah Al-Baqarah, 2:247). Imams of Misguidance: Those who lead to Hellfire, like Pharaoh (Fir’awn): “And We made them leaders (Imams) inviting to the Fire, and on the Day of Resurrection they will not be helped” (Quran, Surah Al-Qasas, 28:41). The destiny is chillingly clear. On Judgment Day, Pharaoh will stand at the head of his people and lead them into the Fire (Quran, Surah Hud, 11:98), fulfilling the summons “with their Imam.” The Quran thus presents a binary choice in life: follow a divinely sanctioned Imam of Guidance toward Paradise, or follow an Imam of Misguidance toward the Fire. There is no third, neutral option. Given this sobering Quranic framework—where one’s eternal fate is tied to the leader one followed—how can the identification and adherence to the true Imam possibly be dismissed as an optional, historical political debate comparable to sports fandom? To ignore the detail of Imamate is to ignore the Quran’s own description of the ultimate accountability, risking the very damnation it warns against. 3. Prophethood and the Binding Command of Succession Belief in Prophethood (Nubuwwah) is the third accepted pillar. The Quran inextricably links true faith (iman) to absolute submission to the Prophet’s authority: “But no, by your Lord, they will not [truly] believe until they make you judge concerning that over which they dispute among themselves, and then find within themselves no discomfort from what you have judged and submit in full submission” (Quran, Surah An-Nisa, 4:65). The Prophet’s judgment is binding. History records that the most critical dispute to erupt immediately after his death was the question of leadership of the community. In that context, we must view his final, public, and emphatic pronouncements. At Ghadir Khumm, before a vast gathering, he declared: “For whoever I am his Mawla (master and guardian), ‘Ali is his Mawla.” This was not an offhand compliment; it was a formal, authoritative declaration in the context of a sermon about his impending passing. In the Hadith al-Thaqalayn, he said: “I am leaving among you two weighty things: the Book of Allah and my ‘Itrah (progeny), my Ahl al-Bayt. If you hold fast to them, you will never go astray.” These are not “suggestions” or “recommendations” for a preferred candidate. Their language is imperative and conditional. They tie the community’s salvation and protection from misguidance to holding fast to the Quran and the Ahl al-Bayt inseparably. To downgrade these definitive proclamations to mere advice is to violate the Quranic command of full submission to the Prophet’s judgment. Imamate, therefore, is the necessary continuation of the guiding function of Prophethood; to reject its divine ordainment is to undermine the very belief in Nubuwwah the speaker claims to uphold. Final Summation The attempt to sever broad Islamic principles from their crucial Quranic and prophetic details is a fundamental error. It creates a hollow faith, a structure without pillars. Tawhid requires specific details to be valid. Belief in the Last Day, according to the Quran, is operationalized through one’s allegiance to an Imam—of guidance or misguidance. Belief in Prophethood obligates submission to the Prophet’s binding commands about his successor and the enduring guide (the Ahl al-Bayt). Imamate is not a sectarian add-on born of historical discord. It is the divinely appointed mechanism that validates and connects the core beliefs. It is the “Imam” you will be summoned with on Judgment Day, and it is the “Itrah” you must cling to alongside the Quran to avoid straying. You cannot claim to accept the house of faith while rejecting the pillar that holds its roof from collapsing. May Allah protect our faith from deviations for the sake of His Prophet and the Prophet’s pure progeny. Amen.

The Continuity of Divine Guidance in the Quran Introduction A question arises regarding the Shia belief in the necessity of a divinely appointed guide (Hujjatullah) in every era. Some argue that this concept contradicts the Quran, citing verses that seem to indicate periods without divine guidance or the finality of prophethood. However, a holistic reading of the Quran reveals a consistent principle: Allah’s guidance is continuous and unbroken, fulfilled through both prophets and their divinely appointed successors (Awsiya') from a chosen lineage. Core Quranic Principles The Quran establishes several foundational principles that necessitate ongoing divine guidance: 1. Allah’s Unwavering Commitment to Guidance: "Indeed, upon Us is guidance."[1]. This verse presents guidance as a divine responsibility and promise, not limited to any specific time period. 2. A Guide for Every Community: "You are only a warner, and for every people there is a guide."[2]. This verse explicitly promises the presence of a Hadi (guide) for every nation, a role not exclusively restricted to prophets. 3. The Essential Role of an Imam: "On the Day We will call every people with their Imam."[3]. This underscores that every individual and era is associated with a leader (Imam)—either of guidance or misguidance—whose role is decisive for salvation. This implies the existence of a guiding Imam at all times. The Prophetic Lineage of Guidance The Quran establishes that divine selection often flows through specific, purified lineages: "Indeed, Allah chose Adam and Noah and the family of Abraham and the family of Imran over the worlds - descendants, some of them from others."[4]. This indicates a continuous legacy of chosen individuals from whom guides are raised. The Prophet Muhammad (pbuh&hp) confirmed his place in this Abrahamic lineage, as recorded in the following hadith: "Allah chose Banu Kinanah from the children of Ismail, and from Banu Kinanah He chose Quraysh, and from Quraysh He chose Banu Hashim, and from Banu Hashim He chose me."[5] The Precedent of Successors in Past Nations A crucial Quranic and historical precedent is set regarding guidance after prophets. The Quran states: "And We made from among them leaders guiding by Our command when they were patient and believed with certainty in Our signs."[6]. This shows Allah’s practice of appointing guiding leaders after prophets, as seen with the Children of Israel (like Joshua after Moses). This precedent is directly applicable to the Muslim Ummah. The Prophet Muhammad (pbuh&hp) explicitly affirmed this parallel in a widely authenticated hadith: "You will follow the ways of those nations who were before you... so much so that if they entered a hole of a lizard, you too would enter it." The companions asked, "(Do you mean) the Jews and the Christians?" He replied, "Who else?"[7]. This establishes that the experiences of Bani Israel, including having divinely appointed leaders after their prophet (as in As-Sajdah:24), are a template for the Prophet's own community. Addressing Specific Verses Cited by Opponents · Surah An-Nisa:165: This verse states that messengers were sent "so that people would not have any argument against Allah after the messengers." [8] This addresses the removal of the human excuse against Allah, not the termination of divine proof (Hujjah) for humanity. It ensures accountability but does not negate other forms of divine guidance. · Surah Al-Ma’idah:19 & al-Ahzab:40: These verses acknowledge periods without any messengers (Fatra)[9] and the finality of Prophet Muhammad’s (pbuh&hp) prophethood[10]. However, they do not state that these periods are devoid of all divine guidance. The principle in Ar-Ra’d:7[11], the precedent in As-Sajdah:24[12], and the prophetic statement about following the path of Bani Israel all demonstrate that guidance continues through non-prophetic, divinely appointed successors. Quranic Evidence for Successors (Awsiya’) and Divine Guides The Quran provides further evidence for a continuing line of guidance: 1. Inheritors of Divine Knowledge & The Prerequisite of Purity: A pivotal verse states: "Then We caused those servants of Ours whom We chose to inherit the Book..."[13]. This speaks of a chosen elite (mustafawn) who inherit the Quran's profound knowledge. They are categorized in three groups, with the highest being "the foremost in good deeds by permission of Allah." This "permission" (idhn) indicates a special divine enabling tied to a state of spiritual purity. The necessity of this purity for accessing the Quran's essence is explicitly stated in the Quran: "None shall touch it [the Quran’s profound meaning] except the purified - a revelation from the Lord of the worlds."[14]. This purification (tathir) is both spiritual and moral, as the Quran equates sins with impurity[15]. Therefore, the true inheritors of the Quran’s knowledge in Fatir:32 must be of the highest spiritual purity to "touch" its inner meaning. They are the guides who, by Allah's permission, lead to the truth and are thus most worthy of being followed according to the Quran[16]. 2. The Role of Ulil-Amr (Those in Authority): The Quran introduces a distinct category of authority after the Prophet: "O you who believe, obey Allah and obey the Messenger and those in authority among you..."[17]. The command to obey them unconditionally (like the Prophet) implies their infallibility. Their specific role as sources of divine guidance and clarification is solidified in the subsequent verse: "And if they had referred it to the Messenger and to those in authority among them, then those who [can] draw correct conclusions from it would have known it."[18]. This verse positions Ulil-Amr alongside the Prophet as the reference to whom all dubious matters must be taken, and it specifies that among them are those who possess the divinely granted capacity (istinbat) to derive the correct knowledge from the revelation. This establishes Ulil-Amr as an elite group endowed with divine knowledge, capable of guiding the community in all matters after the Prophet. Harmonizing Quranic Verses with Authentic Prophetic Tradition The Quranic framework is perfectly embodied in the Prophetic Sunnah through definitive hadiths: 1. Hadith al-Thaqalayn (The Two Weighty Things): The Prophet declared: "I leave among you two weighty things: the Book of Allah and my AhlulBayt; if you hold fast to them, you will never go astray after me; they will not separate from each other until they meet me at the Hawd (Pool)."[19]. This hadith identifies the AhlulBayt as the enduring guide equal to the Quran and implies their infallible role in its interpretation. 2. Hadith al-Kisa’ (Event of the Cloak): This event, which is recorded in authentic Sunni and Shia sources[20] shows the Prophet gathering his immediate family (Ali, Fatimah, Hasan, Husayn) under his cloak and supplicating: "O Allah! These are my AhlulBayt and my closest kin, so remove impurity from them and purify them with a thorough purification." Since the Prophet’s supplication is not rejected, we can conclude that God has fulfilled the prerequisite of tathir (purification) mentioned in verse 79 of Surah al-Waqi’ah[21] regarding the AhlulBayt. It confirms that the AhlulBayt are the "purified" ones who can fully access the Quran's knowledge, aligning them perfectly with the "foremost in good deeds by permission of Allah."[22]—the true inheritors and guides. They are, therefore, the Ulil-Amr with the divinely granted capacity for istinbat (deriving knowledge) mentioned in verse 83 of Surah an-Nisa[23]. Conclusion The claim that the Quran negates continuous divine guidance relies on an isolated reading of verses. A comprehensive analysis reveals a coherent doctrine: 1. Allah promises a guide and Imam for every people. 2. The precedent of Bani Israel in having divinely appointed leaders after their prophets, and the Prophet's prophecy regarding the similarity between his community to Bani Israel, confirms that this Ummah also will have divinely appointed leaders after the Prophet. 3. These leaders must be the purified inheritors of the Quran’s knowledge and the Ulil-Amr with divine authority and knowledge. 4. The Prophet identified his AhlulBayt—from the chosen lineage of Ibrahim and Banu Hashim—as this inseparable, purified, and knowledgeable authority, fulfilling all Quranic conditions. Therefore, the Shia concept of the continuous presence of a Hujjatullah is a necessary and consistent conclusion from the Quran’s integrated teachings on the unbreakable continuity of divine guidance through divinely appointed and purified successors. [1] Al-Layl:12 «ان علینا للهدی» [2] Ar-Ra'd:7 «انما انت منذرٌ و لکل قوم هادٍ» [3] Al-Isra:71 «یوم ندعو کل اناس بإمامهم» [4] Ali 'Imran:33-34 «إِنَّ اللَّهَ اصْطَفَى آدَمَ وَنُوحًا وَآلَ إِبْرَاهِيمَ وَآلَ عِمْرَانَ عَلَى الْعَالَمِينَ * ذُرِّيَّةً بَعْضُهَا مِن بَعْضٍ وَاللَّهُ سَمِيعٌ عَلِيمٌ» [5] Sahih Muslim, Book 30, Hadith 5653. [6] As-Sajdah:24 «وَجَعَلْنَا مِنْهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا لَمَّا صَبَرُوا وَكَانُوا بِآيَاتِنَا يُوقِنُونَ» [7] Sahih al-Bukhari 3456, Sahih Muslim 2669. [8] An-Nisa:165 «رُّسُلًا مُّبَشِّرِينَ وَمُنذِرِينَ لِئَلَّا يَكُونَ لِلنَّاسِ عَلَى اللَّهِ حُجَّةٌ بَعْدَ الرُّسُلِ...» [9] Al-Ma'idah:19 «يَا أَهْلَ الْكِتَابِ قَدْ جَاءَكُمْ رَسُولُنَا يُبَيِّنُ لَكُمْ عَلَى فَتْرَةٍ مِّنَ الرُّسُلِ أَن تَقُولُوا مَا جَاءَنَا مِن بَشِيرٍ وَلَا نَذِيرٍ...» [10] Al-Ahzab:40 «مَا كَانَ مُحَمَّدٌ أَبَا أَحَدٍ مِنْ رِجَالِكُمْ وَلكِنْ رَسُولَ اللَّهِ وَخَاتَمَ النَّبِيِّينَ» [11] Ar-Ra'd:7 «إِنَّمَا أَنتَ مُنذِرٌ وَلِكُلِّ قَوْمٍ هَادٍ» [12] As-Sajdah:24 «وَجَعَلْنَا مِنْهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا لَمَّا صَبَرُوا وَكَانُوا بِآيَاتِنَا يُوقِنُونَ» [13] Fatir:32 «ثُمَّ أَوْرَثْنَا ٱلْكِتَـابَ ٱلَّذِينَ ٱصْطَفَيْنَا مِنْ عِبَادِنَا فَمِنْهُمْ ظَالِمٌ لِّنَفْسِهِۦ وَمِنْهُم مُّقْتَصِدٌ وَمِنْهُمْ سَابِقٌ بالْخَيْرَاتِ بِإِذْنِ ٱللَّهِ ذَلِكَ هُوَ ٱلْفَضْلُ ٱلْكَبِيرُ» [14] al-Waqi'ah:79-80 «لَّا يَمَسُّهُۥٓ إِلَّا ٱلْمُطَهَّرُونَ * تَنزِيلٌ مِّن رَّبِّ ٱلْعَـالَمِينَ» [15] Al-Ma’idah:90 « يَـاأَيُّهَا ٱلَّذِينَ ءَامَنُوا إِنَّمَا ٱلْخَمْرُ وَٱلْمَيْسِرُ وَٱلْأَنصَابُ وَٱلْأَزْلَـامُ رِجْسٌ مِّنْ عَمَلِ ٱلشَّيْطَـانِ فَٱجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ» [16] Yunus:35 «... أَفَمَن يَهْدِى إِلَى ٱلْحَقِّ أَحَقُّ أَن يُتَّبَعَ أَمَّن لَّا يَهِدِّى إِلَّا أَن يُهْدَى ...» [17] An-Nisa:59 «يَـاأَيُّهَا ٱلَّذِينَ ءَامَنُوا أَطِيعُوا ٱللَّهَ وَأَطِيعُوا ٱلرَّسُولَ وَأُولِى ٱلْأَمْرِ مِنكُمْ فَإِن تَنَازَعْتُمْ فِى شَىْءٍ فَرُدُّوهُ إِلَى ٱللَّهِ وَٱلرَّسُول ...» [18] An-Nisa:83 «... وَلَوْ رَدُّوهُ إِلَى ٱلرَّسُولِ وَإِلَى أُولِى ٱلْأَمْرِ مِنْهُمْ لَعَلِمَهُ ٱلَّذِينَ يَسْتَنبِطُونَهُۥ مِنْهُمْ ...» [19] Sahih Muslim 2408 a, Sunan al-Tirmidhi 3788. [20] Sunan al-Tirmidhi, Vol. 5, Book 44, Hadith 3205. [21] al-Waqi'ah:79 «لَّا يَمَسُّهُۥٓ إِلَّا ٱلْمُطَهَّرُونَ» [22] Fatir:32 «ثُمَّ أَوْرَثْنَا ٱلْكِتَـابَ ٱلَّذِينَ ٱصْطَفَيْنَا مِنْ عِبَادِنَا فَمِنْهُمْ ظَالِمٌ لِّنَفْسِهِۦ وَمِنْهُم مُّقْتَصِدٌ وَمِنْهُمْ سَابِقٌ بالْخَيْرَاتِ بِإِذْنِ ٱللَّهِ ذَلِكَ هُوَ ٱلْفَضْلُ ٱلْكَبِيرُ» [23] An-Nisa:83 «... وَلَوْ رَدُّوهُ إِلَى ٱلرَّسُولِ وَإِلَى أُولِى ٱلْأَمْرِ مِنْهُمْ لَعَلِمَهُ ٱلَّذِينَ يَسْتَنبِطُونَهُۥ مِنْهُمْ ...»

At the time of the invasion, there were others at home beside Lady Fatima (s.a) including Imam Ali (a.s), "Fidda" the Lady's servant, and some of Bani-Hashim. Why didn't they open the door instead of the Lady?! Origins According to most historical accounts, Imam Ali (a.s), "Fidda" Lady Fatima's servant, and some of Bani-Hashim were present at home during the invasion. Why should Lady Fatima, as the praised daughter of Rasulullah and the “mistress of all women of the worlds” that possesses even higher spiritual status than Lady Maryam (s.a)[1], open the door to be disrespected and beaten by the invaders?! Introduction First, we must familiarize ourselves with the circumstances surrounding that ominous day. Then, by breaking down the issue into smaller, more manageable questions, we can systematically investigate and answer each one, ultimately drawing a comprehensive conclusion. The invasion is said to have occurred around a week or so after the demise of the noble prophet of Islam.[2] A lot happened during these few days that made Imam Ali (a.s) and Lady Fatima (s.a) certain that there wouldn’t be any help from the people to support his rightful claim. They refused to swear allegiance to Ali (a.s) and there weren’t even 40 people willing to fight for him[3] to the point he complained to his late brother, “Ja’far Ibn Abu-Talib”[4]. On top of that, the Imam (a.s) was foretold about the invasion and instructed by Rasulullah (s.a.w.s) that in the case of not having supporters, he must remain patient during the crisis of successorship.[5] On the other hand, It was only a matter of time until the false leadership invaded the house of revelation to subdue Imam Ali (a.s) and take allegiance from him since they knew their caliphate would not be justified until the true claimant of successorship, Ali (a.s), had given up his rightful claim. Therefore, we can conclude that Ahlulbayt (a.s) were certain about what would happen, so they decided to make the usurpation of Imamate costly for the invaders through the resistance which was embodied by the Lady's presence behind the door. Different Scenarios On the day of the invasion, different scenarios were possible: 1. Imam Ali (a.s) opens the door; 2. Fidda the servant opens the door; 3. One of the Bani-Hashim who were at home opens the door; 4. Lady Fatima (s.a) opens the door. Here we analyze each scenario to see why the 4th one was chosen and the Lady herself opened the door: Scenario 1: Imam Ali opens the door This scenario is exactly what the invaders wanted to happen! Because in that situation, he would either swear allegiance willingly or resist and try to stop them. The first option would legitimize their false claim on the successorship of Rasulullah (s.a.w.s) so the Imam would never do that! In case of the second option, however, they would easily attack the Imam, capture him, and force him to swear allegiance. The Imam’s resistance wouldn’t also stop them from pursuing their distorted dream since they could easily brand him as a traitor to the caliphate who had stood against the rightful successor (!) of Rasulullah (s.a.w.s).[6] Scenario 2: Fidda the servant opens the door Just like in the previous scenario, had the servant opened the door, the invaders would have simply thrown her away, and gotten into the house to capture Imam Ali (a.s). A mere servant had no power to stop them nor could she do it. The self-claimed agents of the so-called caliph had a direct order to enter the house at all costs. Beating a servant, even killing her was a small cost they would be more than willing to pay for their agenda! Scenario 3: One of the Bani-Hashim opens the door The scenario of a Bani-Hashim member opening the door highlights our limited understanding of the actual events. The invasion occurred in three phases. The final wave, which targeted Ahlulbayt (a.s.), was preceded by two earlier attacks. Before the third and most devastating wave which led to Fatima’s (s.a) martyrdom, few Bani-Hashim individuals were present in the Lady’s small house but had fled during the initial two invasions, leaving only Ahlulbayt (a.s) inside. Therefore, we can conclude that: · Since the Lady’s house was so small, only a limited number of Bani-Hashim were present in the house. · All of them fled the house before the third invasion so no one was there to open the door. · Had any member remained in the house to open the door, it still would not have been enough to stop the attacker. Scenario 4: Lady Fatima (s.a) opens the door Thus far, we have come to understand that the invaders were determined to coerce Ali (a.s) into recognizing the legitimacy of their false caliphate, particularly on their third attempt, after two prior efforts had been rebuffed by him. They were willing to dismiss anyone who opposed them and were prepared to pay any price. For them, collateral damage—even the death of a maid or a member of Bani-Hashim—was deemed acceptable. The only thing that seemed to give them pause was the prospect of causing harm or suffering to Lady Fatima (s.a). The memories of Rasulullah’s (s.a.w.s) words about Fatima (s.a) were still vivid in the minds of the Muslims, [7] and her significant status was well-remembered. [8] It was this consideration that rendered their first two attempts unsuccessful, as Fatima’s (s.a) home is known as the house of revelation—one of the holiest places in Islam.[9] In fact, one of their greatest fears was how to confront Fatima (s.a) during their invasion. However, Fatima (s.a) stepped forward to meet them, and their act of invading her home and disrespecting her became the most costly and tragic decision they made in their pursuit of the caliphate. Question: What’s the point in making the usurpation costly for the invaders? When a false claimant makes a bold and costly move, everyone will always remember that, and becomes undeniable. In the pursuit of the caliphate, the invaders went to the extreme by attacking the Lady’s house. Consequently, in seeking legitimacy they couldn’t make empty excuses that Ali (a.s) withdrew from his claim or no one else was willing nor qualified so we stepped in to save the Islamic nation after Rasulullah (s.a.w.s) because the people had witnessed what they did to Zahra (s.a) to quench their thirst for power. They crossed all the redlines and destroyed the bridges behind them. The invasion was an irreversible act that made any white-washing act futile. [1] Ma’ani al-Akhbar, Sadooq, p. 107 à https://B2n.ir/e54523 [2] In another narrative, the invasion is said to happen around 50 days after Rasulullah (s.a.w.s) which has found some credibility among scholars too. Considering this narrative, the argument presented here is even more tangible, since, 50 days presents more time for Ahlulbayt to realize they need to come up with a strategy for an invasion which is going to happen sooner or later! [3] Nuri, Mustadrak al-Wasa’il, vol. 11, p. 74 à https://B2n.ir/w72918 [4] Sh. Al-Mufid, Al-Ikhtisas, sect. 2, p. 274 à https://B2n.ir/x57725 [5] Kulayni, al-Kafi, vol. 1, p. 281 à https://B2n.ir/p94094 [6] Adopted from Ameli, Ma’asaat az-Zahra, Sect. 1, Ch. 7 “What if Ali answered?” [7] Shaykh as-Sadooq, al-Amali, p. 165 [8] Shaykh al-Kulayni, al-Kafi, vol. 1, p. 459 [9] Jame’ah al-Kabirah supplicatio

How does the story of the Mubahala refer to Imam Ali's successorship after Rasulullah (s.a.w.s)? The story is pretty straightforward! when Rasulullah (s.a.w.s) went for the Mubahala, he was accompanied by 4 others: Lady Fatima (s.a), Imam Ali (a.s), and their two sons al-Hassan (a.s) and al-Hussain (a.s)[1]. Seeing Rasulullah (s.a.w.s) in that state, the Christians realized he was earnest. One of them said, “he’s sitting on his knees for Mubahala like the prophets”[2] trembled in fear and accepted to sign a peace pact with Muslims[3]. What makes the story of Mubahala even more interesting is they asked Rasulullah (s.a.w.s) why he had come with only his family. He answered because Allah (s.w.t) had instructed me to do so, referring to ayah 61 of Sura Aali Imran. The verse doesn't explicitly refer to Ahlulbayt (a.s) and devises a unique way to point to them. However, the phrase used for Ali (a.s) stands out. He is called the "nafs", signifying his similarity to Rasulullah (s.a.w.s) and elevating his status to be equal to Rasulullah (s.a.w.s). This argument is also echoed by Imam al-Hassan (a.s) in his letter to Mu’awiyah[4] and emphasized by Imam ar-Ridha (a.s) in his response to Ma’moun, highlighting the utmost closeness of Ali (a.s) to the position of Rasulullah (s.a.w.s) as his most important virtue. Finally, it is evident that Ali (a.s) holds the closest position to Prophet Muhammad (s.a.w.s) in terms of status and position, making him the most fitting person to succeed the prophet (s.a.w.s) and be designated as the leader of the Islamic nation. [1] Sayyed ibn Tawous, Sa’d as-Su’oud, p.90 [2] Ibn Shahr Ashoub, al-Manaqib, vol. 3, p.369 [3] Majlisi, Hayat al-Quloub, vol. 4, p.1305 [4] Shaykh at-Tousi, Amali, p. 563