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How Old Was Lady Fatima (s.a) When She Was Martyred? Intro There are two main theories regarding the Lady’s age; one suggests that she was 18 and is supported by Shiites, and the other one, which is advocated by Sunnites, claims her to be 28 when she set to meet her beloved father in the next life. The source of disagreement is because the exact time of Fatima’s (s.a) birthday is a place of debate. If the Lady was 18 then she must have been born after Hijra and if she was 28, there’s no choice but to say she was born before Bi’tha. Let's take a brief look at the narratives and evidence provided by both sides. The Sunnite’s theory Although the said age for the Lady from the Sunnite is not the only theory among them, it is more accepted than others. For example, there’s a narrative in which the birthday is on the 41st year of the noble prophet’s life. To support that Fatima (s.a) was 28, certain narrations were presented by them: 1) Ibn Is’haaq[1] says ALL Rasulullah’s children were born before Bi’tha except Ibrahim[2] 2) Ibn Jawzi[3] says Fatima (s.a) was born around 5 years before Bi’tha during the rebuilding of Ka’ba. 3) Al-Waqidi[4] claims that She was born when Ka’ba was being built, and Rasulullah (s.a.w.s) was 35 years old. Contradiction of the narrative with authentic hadiths from the Sunnite sources All these famous scholars have said the same thing regarding the Lady’s birthday but seems like they were oblivious to their hadiths! There are some hadiths with the same context in which the birthday of Lady Fatima (s.a) was after Rasulullah’s Meraj.[5]. These hadiths are accepted by Sunnite as well:[6] 1. As-Suyuti[7] narrates in his book, called “ad-Durar al-Manthur”, under Ayah al-Miraj that Lady Khadija conceived Lady Fatima (s.a) after Rasulullah (s.a.w.s) returned from his divine ascension (Miraj) 2. A similar narrative is transmitted in Mustadrak as-Sahihayn from Sa’d ibn Malik. It is also added to the end that whenever Prophet Muhammad (s.a.w.s) longed for paradise, he’d go to Lady Fatima (s.a) 3. Dhakha’ir al-Uqba and Tarikh Baghdad, in two spots, also narrate a similar version of the narration. The authenticity of the mentioned hadith, which is narrated in various sources with valid chains according to the Sunnite perspective, clearly establishes that the theory suggesting the Lady was born before Bi'tha is firmly unacceptable. The Shiite Theory Unlike Sunnites, Shiites mostly believe that the Lady was born after Bi’tha, with a 5-year difference. This theory not only aligns with the aforementioned hadith but is also firmly supported by additional hadiths: 1. Kashf al-Qumma, vol. 1, p. 449 à Imam al-Baqir (a.s): "Fatima was born five years after Allah revealed His prophethood to His Prophet and sent down revelation upon him, while Quraysh was building the Kaaba. She passed away at the age of eighteen." 2. Usoul al-Kafi, vol. 2, p. 457à also from Imam al-Baqir: "Fatima, the daughter of Muhammad, peace be upon him and his family, was born five years after the Prophet's mission and passed away at the age of eighteen years and seventy-five days." Conclusion Rasulullah’s divine ascension (Miraj) is widely acknowledged to have occurred after his Bi’tha. Consequently, the hadiths indicating that Lady Fatima was born after the Miraj contradict the Sunni perspective. In contrast, the Shia viewpoint aligns with these hadiths and is supported by additional exclusive traditions. Ultimately, we can confidently assert that the Shia theory is more accurate and closer to the truth. [1] The famous Sunnite historian and biographer from Medina. [2] The infant son of Rasulullah (s.a.w.s) who died very young, before reaching 2 years of age. [3] The famous Sunnite jurist and historian of the sixth century. [4] The famous Sunnite historian and biographer of the third century. [5] The event of Rasulullah’s ascension to heaven, which is referred to in Sura al-Isra. [6] Al-FiruzAbadi, Faza’il al-Khamsa min as-Sihah as-Sitta, vol. 2, pp 152-153 [7] Jalal ad-Deen as-Suyuti, the famous Sunnite scholar of the 9th century.

Why did Imam Ali (AS) not react during the insult to Lady Fatimah (SA) and the burning of their house’s door? Firstly, it’s essential to note that throughout Islamic history, similar incidents have occurred where individuals were forced to remain silent due to expediency. This lack of reaction or silence was not exclusive to the event involving Imam Ali (AS). For instance, during the conversion of the family of Ammar, his mother and father were martyred under torture, Prophet Muhammad (SAW) witnessed this suffering, yet he consoled them, saying, “O family of Yasir, be patient, for your promised abode is Paradise.”[1] Even during the rebellion against Caliph Uthman, there were instances. For example, Soudan ibn Hamran attacked Uthman, severing his wife’s finger, and behaved inappropriately towards Uthman's wife. [2] In another account, a witness stated that during the attack on Uthman’s house, he saw Uthman’s wife coming out, and he struck her. Uthman looked on and cursed but did not react. [3] Is it reasonable to question why Uthman did not defend his wife or respond to the insults and attacks against her? Imam Ali (AS) did respond when they tried to harm his wife, confronting Umar, knocking him down, and striking his face and neck. But because he was commanded to be patient, he refrained from further confrontation. Imam Ali (AS) wanted to convey that if he hadn’t been ordered to endure patiently, no one would have dared to even think of such actions against him. His unwavering commitment to divine orders guided his behavior. Alusi, a prominent Sunni commentator, narrates an account from Shia sources,[4] describing the incident: Umar became angry, set fire to the door of Imam Ali’s house, and entered. Fatimah (SA) rushed toward Umar, crying out, ‘O father, O Messenger of Allah!’ Umar drew his sword, which was in its sheath, and struck Fatimah’s side. He then raised the sword to strike her arm. Witnessing this, Imam Ali (AS) suddenly rose, seized Umar by the collar, pulled him forcefully, and threw him to the ground, striking his nose and neck. [5] Despite enduring immense hardships during this event, Imam Ali (AS) followed the command he had received from Prophet Muhammad (SAW) to remain patient. In the book ‘Khasa’is al-A’imma,’ Seyyed Razi refers to this incident and writes that Prophet Muhammad (SAW) instructed Imam Ali (AS): ‘Be patient with whatever comes to you from this group until they advance against me.’[6] In other words, Imam Ali (AS) was ordered to endure patiently in the face of adversity. In a lengthy narration from Solim ibn Qays al-Hilali, it is reported that Imam Ali (AS) said to Umar: ‘O son of Sohak, if it were not for the divine decree and the covenant made by the Messenger of Allah (SAW) regarding me, you would know that you would not be able to enter my house.’ [7] Therefore, the primary reason for Imam Ali’s behavior lies in his unwavering commitment to divine orders. He exemplified complete submission to the will of Allah, as emphasized in the verse: ‘Whatever the Messenger has given you, take; and what he has forbidden you, refrain from.’[8] Imam Ali (AS) adhered to this command. In another narration, Prophet Muhammad (SAW) said to Imam Ali (AS): ‘When your rights are violated and your sanctity is dishonored, be patient!’ Imam Ali (AS) responded: 'By the God who split the seed and created people, I heard that Gabriel said to the Prophet (SAW): ‘O Muhammad! Inform Ali that his sanctity will be violated.’ In continuation, Imam Ali (AS) said: ‘I accepted and consented, even though my sanctity would be violated, and traditions would be neglected…’ [9] It is worth noting that the reason for the command to exercise patience by the Prophet (SAW) was based on the interests, which were expressed differently in the words of Imam Ali. Where He said: ‘I have observed that patience in this matter is better than creating division among the Muslims and shedding their blood. Especially since people had recently converted to Islam, and the nascent religion of Islam is like a delicate plant that any neglect can lead to its corruption, and even the slightest force can destroy it.’ [10] The Imam's (AS) words conveyed that any internal conflict within the Islamic nation, specifically in Medina, could jeopardize the lives of the Prophet's family.[11] Such strife would create an opportunity for the enemies of Islam and hypocrites to easily uproot the young foundations of Islam. This concern was particularly pressing given the looming threat of an attack from the Roman Emperor, whose forces were stationed at the borders of the Islamic territory. Several conflicts had already occurred between the Roman army and the Islamic forces. The danger was so significant that Rasulullah’s final command was to mobilize an army to the borders to deter any potential Roman invasion. [12] Therefore, according to Shia narrations, the primary reason for Imam Ali’s patience during this incident was the explicit command from Prophet Muhammad (SAW) to endure patiently. This command aimed to preserve the unity of Muslims and prevent internal conflicts. [1] . Ansab al-Ashraf: al-Baladhuri, Vol: 1, P: 158 / Al-Isti’ab fi Tamyiz al-Sahaba: al-Asqalani, Ibn Hajar, Vol: 8, P: 190. [2] . Tarikh al-Tabari (History of Prophets and Kings): Tabari, Abu Jaafar, Vol: 4, P: 391 / Al-Kamil fi al-Tarikh: Al-Jazari, Izz al-Din ibn al-Athir Abu al-Hasan Ali ibn Muhammad (died 630 AH), Vol. 2, p. 544, edited by Abdullah al-Qadi / Al-Bidayah wa al-Nihayah: Al-Qurashi al-Dimashqi, Ismail ibn Umar ibn Katheer Abu al-Fida (died 774 AH), Vol. 7, p. 210, Publisher: Maktabat al-Maarif - Beirut. [3] . Karamat al-Awliya (Miracles of the Saints) from the commentary on the beliefs of Ahl al-Sunnah wal-Jama’ah: Al-Lalakai, Vol: 9, P: 132. [4] . Kitab Solim ibn Qays Hilali: Al-Hilali, Solim bin Qais, p. 387. [5] . Tafsir Ruh al-Ma’ani: Al-Alusi, Shihab al-Din, Vol: 2, P: 120. [6] . Khasa’is al-A’imma: Sayyid Sharif al-Radi, Vol. 1, p. 73. [7] . Kitab Solim ibn Qays Hilali: Al-Hilali, Solim bin Qais, p. 387. [8] . Al-Hashr: 7. [9] . Al-Kafi: Sheikh Al-Kulayni, Vol: 1, P: 282. [10] . Nahj al-Balagha Commentary: Ibn Abi al-Hadid, Vol. 1, p. 308. [11] . As the Imam also said: "So I pondered and saw that I had no helper except my family, and I was reluctant to sacrifice them for death, and I endured the pain and drank the bitterness and patiently endured the taking of oppression." Nahj al-Balagha: Sayyid Sharif al-Radi, Sermon 26, p. 68. [12] . History of Yaqoubi: Ahmad bin Abi Yaqoob, vol: 2, P: 113.

Why is the Exact Date of Lady Fatimah's (SA) Martyrdom Uncertain? The precise date of Hazrat Fatimah (SA), the daughter of the Prophet Muhammad (SAW) and the wife of Imam Ali (AS), has been a subject of considerable debate among Shia Muslims. Various factors contribute to this historical uncertainty. 1. Lack of Precise Historical Records: One of the main reasons for the discrepancy lies in the absence of a precise historical recording system during that time. Most significant events were transmitted orally and were rarely documented in writing. This limitation applies not only to Lady Fatimah’s martyrdom but also to other events related to the Ahl al-Bayt (AS).[1] 2. Challenges in Ancient Writing Systems: Additionally, the style of calligraphy and script prevalent during that period played a crucial role. [2] Kufic script, which lacked diacritical marks (such as dots), was common. This led to potential misreadings of similar words, such as “خمسة و سبعون” (75) and “خمسة و تسعون” (95). Such errors in oral transmission of narrations and in handwritten copies contributed to differing opinions regarding the precise date of Lady Fatimah’s martyrdom. Now, let’s explore the different viewpoints regarding the date of her martyrdom: • 75 Days After the Prophet's Demise: Some narrations, including those attributed to Imam Sadiq (AS) and Imam Baqir (AS), suggest that Hazrat Fatimah (SA) passed away 75 days after the Prophet's (SAW) death. Al-Kulayni has narrated a hadith from Imam Sadiq (AS) in this regard in his book "Al-Kafi";[3] Allama Majlisi also quotes a hadith from Imam Baqir (AS) confirming this duration in "Bihar al-Anwar".[4] Some historians have also stated that Hazrat Fatimah (SA) passed away 75 days after the Prophet's (SAW) demise. For instance, Ibn Abi Tha'lab Baghdadi writes in his book "Tarikh al-A'imah" that Hazrat Fatimah (SA) lived for 75 days after the Prophet's (SAW) demise. [5] 95 Days After the Prophet’s Demise: Other narrations suggest that Lady Fatimah’s martyrdom occurred 95 days after the Prophet’s passing. For instance, a narration from Jabir ibn Abdullah Ansari mentions that she lived for 95 days after the Prophet’s demise. [6] Prominent scholars, including Sheikh Mufid, [7] Sayyid ibn Tawus, [8] Kaf’ami in “Al-Misbah,” [9] and Allameh Tabarsi in "Alam Al-Wara"[10] assert that Lady Fatimah (SA) passed away on the third of Jumada al-Akhir in the eleventh year after the Hijra. According to this view, she lived for 95 days after her father’s departure. In conclusion, due to the reasons mentioned above and the diversity of narrations, we cannot definitively determine the exact date of Lady Fatimah’s martyrdom. However, what truly matters is our respect for all valid narrations and the observance of mourning ceremonies on both proposed dates. Such reverence is commendable and draws us closer to the Almighty. [1] . For example: Regarding the birth of Imam Hussain (as), it is stated as follows: He was born on the 3rd of Sha'ban in the 4th year of Hijri in Medina, and according to some, he was born on the 5th of Sha'ban in the 4th year of Hijri. Arabization of Muntaha al-Amal in the History of the Prophet and his Family: Al-Milani, Al-Sayyid Hashim, vol. 1, p. 523. [2] To learn more about the calligraphy of that era, you can refer to the article "History of Quranic Calligraphy and Its Evolution" written by Seyyed Mehdi Saif. [3] . Al-Kafi: Sheikh Al-Kulayni, vol. 1, p. 241. [4] . Bihar al-Anwar: Allamah al-Majlisi, Vol. 43, p. 7. [5] . A Precious Collection in the History of the Imams: a Collection of Scholars, Vol. 1, p. 12. [6] . Kifayat al-Athar fi al-Nass ala al-A'immah al-Ashar: Ali ibn Muhammad al-Khazzaz, Page: 65. [7] . Masar al-Shi'a: Al-Sheikh Al-Mufid, vol. 1, p. 31. [8] . Al-Iqbal al-Amaal al-Hasna: Al-Sayyid bin Tawus, vol. 3, p. 161. [9] . Al-Masbah - Jannah al-Aman al-Waqiyyah and Jannah al-Iman al-Baqiyyah: Al-Sheikh Ebrahim Al-Kafami Al-Amili, vol. 1, p. 511. [10] . The life of the Fourteen Infallible Ones (as): translation of "Alam Al-Wara" by Attardi, Azizullah, p. 226.

What are the types of Tawhid (Unity of God)? Many Muslim theologians, mystics, and philosophers, relying on the Quran and the hadiths of the Prophet Muhammad and the Shia Imams, have outlined various levels and degrees of Tawhid. For a better understanding, this classification is summarized as follows: 1. Unity of Essence: This is the first level of Tawhid, meaning that God is unique and without equal or substitute. God says in the Quran, " Nor is there to Him any equivalent."[1] In another sense, the unity of essence means that God is not multiple or dualistic and is free from composition. 2. Unity of Attributes: This means that God's essence is one with His attributes and that these attributes are not added to His essence. So, when we say "God is knowing, "we mean that knowledge is the very essence of the Lord and is not added to Him as a part. The same applies to other divine attributes such as power and life. God says in the Quran, " Glory to thy Lord, the Lord of Honor and Power! (He is free) from what they ascribe (to Him)."[2] The word "ascribe" refers to God being exalted from any attribute that contradicts unity and Tawhid, especially since the verse begins with glorification and refers to God's majesty. In a hadith from Imam as-Sadiq (a.s), knowledge, hearing, and sight are mentioned as being the very essence of God, and it is stated that God was all-hearing and all-seeing before there was anything to hear or see.[3] 3. Unity of Actions: Just as God is unique in His essence; He is also unique in His actions. The necessity of belief in the unity of actions is that everything that happens in this world is an act of God, and the source of the actions of all beings in the universe is considered to be the sacred essence of the Lord, as one of the well-known supplications among Muslims indicates: "There is no power and no strength except with God."[4] The unity of actions is manifested in the following: o Unity in creation, meaning that there is only one independent creator in the universe, and everyone else is dependent on His permission and will for their creation. However, this divine will does not contradict the free will of human beings.[5] The Noble Quran also signifies the concept on many occasions: “…Say, "Allāh is the Creator of all things, and He is the One, the Prevailing.”[6] o Unity of Lordship means that God alone is the independent manager of the universe; consequently, “all creatures are dependent on God in all aspects of their existence, and the dependencies they have on one another ultimately lead to the dependency of all of them on the Creator. It is He who manages some creations through others, provides sustenance to those who seek it through the sustenance He creates, and guides beings with consciousness through internal means (such as reason and other faculties of perception) and external means (such as prophets and heavenly books), and sets laws and regulations for those who are obligated, determining their duties and responsibilities.”[7] Lordship and creation are interconnected, and it makes no sense that the creator is different from the manager of creation. In the Holy Quran, it is stated: “Verily your Lord is Allah, who created the heavens and the earth in six days, and is firmly established on the throne (of authority), regulating and governing all things...”[8] “[All] praise is [due] to Allāh, Lord of the worlds.”[9] o Unity in sovereignty, meaning that God alone has absolute, undisputed sovereignty over all beings in the universe. Allah the exalted says in his holy book, “Do you not know that to Allāh belongs the dominion of the heavens and the earth and [that] you have not besides Allāh any protector or any helper”[10] 4. Unity of Divinity: Derived from the word "ilah," a commonly used word in Islamic literature, “which means "worthy of worship" or "object of worship." Similar to ‘book’, in the sense of something that is written and has the quality of being written”[11]. The Islamic slogan of Tawhid, "La ilaha illa Allah" (There is no god but God), which is a part of the testimonies (shahadatayn), also refers to the exclusivity of divinity for God. Along with unity in divinity, there is talk of unity in worship and obedience, meaning that worship and obedience are exclusive to God. These two are in fact necessary consequences of unity in divinity. 5. Unity in Legislation: This means that only God has the independent right to legislate and judge, as stated in the Quran, "…The command rests with none but Allah: He declares the truth, and He is the best of judges."[12] Unity in legislation can also be considered a case of “unity in lordship”, as legislation is befitting of the manager of the universe. The classification provided in this text aligns with the majority opinion among Islamic theologians. Nonetheless, this doesn't preclude the existence of other classification systems or the possibility of a more exhaustive analysis. For the sake of brevity, the topics have been summarized. Consequently, to gain a more nuanced comprehension of the hierarchy and varieties of Tawhid, it is advisable to consult the elaborate explanations furnished for each subcategory. [1] Al-Ikhlas/4, Sahih International translation. [2] As-Saffat/180, YusufAli translation. [3] Sh, Kulayni, al-Kafi, vol 1, p. 107 [4] The word “hawqala” itself is not explicitly mentioned in the Quran, but the phrase 'la quwwata illa billah' (there is no power except with Allah) is found in verse 39 of Surah al-Kahf. This supplication is one of the well-known invocations among Muslims. Muhammad ibn Ali ibn Babawayh al-Qummi (Shaykh as-Saduq) has narrated that the Noble Messenger of Islam recited this supplication in the qunut of the witr prayer. (Man La Yahduruhu al-Faqih, Vol. 1, p. 487). [5] Aliasghar Rezvani, Shialogy, and answering the doubts, vol. 1, p. 129 [6] Ar-Ra’d/16, Sahih International translation. [7] Ayt. Misbaah Yazdi, Amoozesh Aqayed, p. 78 [8] Yunus/3, Yusufali translation [9] Al-Fatiha/2, Sahih International translation [10] Al-Baqara/107 Sahih International translation [11] Ayt. Misbaah Yazdi, Amoozesh Aqayed, p. 79 [12] Al-An’am/57

What is the story of the Mubahala? SUMMARY: The Mubahala was a solemn challenge issued by Prophet Muhammad (s.a.w.s) to Christian leaders from Najran to resolve a theological dispute. To emphasize the gravity of the situation, Muhammad (s.a.w.s) was accompanied by his closest family: his daughter Fatima (s.a), her husband Ali (a.s), and their two young sons, al-Hasan and al-Hussain (a.s), known collectively as Ahl al-Kisa. Upon witnessing this powerful display of faith and family, the Christian delegation backed down from the challenge, recognizing the immense spiritual authority and purity embodied by Muhammad (s.a.w.s) and his family (a.s). This event is considered a pivotal moment in Islamic history, affirming the truth of Islam and the special status of the Prophet's household. THE FULL STORY The event is said to have happened after the battle of Tabouk in the 9th year after Hijra. The Najran delegation was accompanied by "Abu Harith ibn Alqamah", the Archbishop of Najran, who traveled to Medina following Rasulullah's (s.a.w.s) letter claiming to be a prophet of God and inviting them to Islam. It's said before starting their journey, first, they had a scientific debate among themselves about the issue of whether Muhammad (s.a.w.s) was a prophet or not. When they went through some of their ancient Christian scriptures they realized there was a truth in Muhammad's (s.a.w.s) claim, so they sought to visit the prophet and talk with him. According to Muhammad's (s.a.w.s) order, the delegation stayed in Medina for 3 days before having any official discussion with him. That was a good opportunity to observe Muhammad's (s.a.w.s) actions and attitude. The more they observed, the clearer it became that a prophet of God was before them. Finally, the official meeting was held and the delegation started asking questions. Their very first question was about Prophet Isa (Jesus Christ). Prophet Muhammad (s.a.w.s) asserted that he was no one but a humble servant and a prophet of God (s.w.t), and to prove his words, he referred to this Quranic verse: Although Muhammad's argument seemed convincing, they adamantly insisted upon their position of Jesus being the son of God. Therefore, by Allah's order, Muhammad (s.a.w.s) invited them to Mubahala [the Quran 3:61]. A date was set and each party agreed to bring their companions for the ceremony as it was part of the custom. On the promised day, the delegation had brought all their men in the belief that their large numbers would attract God's favor. On the other hand, Prophet Muhammad (s.a.w.s) arrived with only a handful of his family members: his beloved daughter Lady Fatima (s.a), his cousin and son-in-law Ali (a.s), and his two lovely grandsons al-Hassan and al-Hussain (a.s). Upon seeing this, the heads of the delegation rushed to the presence of the prophet and asked, "Are you going to take part in Mubahala with only these people?!" The prophet replied, "Yes, they're the closest individuals to Allah after me." He remained steadfast in his belief. One of them said, "I see faces that, if they raise their hands in prayer, they can move mountains!" It is said that the signs of divine retribution appeared as well, so the delegation shivered in fear of the punishment and agreed to compromise.

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

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