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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.

"Fatima (s.a) was titled as "mukhaddara" to the point she covered herself in front of a blind person! So how could she go ahead and open the door during the invasion?!" The Origins Lady Fatima (s.a) is a powerful symbol of chastity and piety, embodying the virtues expected of an exemplary figure. As the mother of all infallible imams, she not only adheres strictly to the principles of hijab but also sets a high standard for modesty and moral integrity. Her unwavering commitment to these values is demonstrated by her practice of wearing hijab even in the presence of a blind non-mahram, underscoring her dedication to personal dignity and respect. This is why Lady Fatima (s.a) was referred to as "mukhaddara." Given this, it raises questions about the claim that she opened the door during the invasion. Explanation "mukhaddara" Mukhaddara is an Arabic term that means someone who is behind a veil. In our case however, refers to a virtuous lady who adheres to the Islamic hijab, prefers to remain in the confines of her home, and is quite respected in her community. Lady Fatima (s.a) and Lady Zeynab (s.a) are good examples of this personality. The answer 1. For starters, we should know that the mere act of opening a door for a non-mahram by a female Muslim is not prohibited in the Shari’a. Certain ahadith indicate that Rasulullah (s.a.w) also ordered his wives to open the door occasionally. For example, the late Tabarsi narrates that Rasulullah (s.a.w) was at Ayesha’s house when Ali (a.s) came and knocked on the door. Rasulullah (s.a.w) ordered, “O Ayesha! Open the door [for Ali (a.s)] …”.[1] Here, not only did Rasulullah allow her to open the door, but he also commanded her to do so, indicating that opening a door is permissible. 2. The prevalent misconception is that, during the invasion, Lady Fatima (s.a) went behind the door to open it, which resulted in her fatal injuries. This misunderstanding serves as the basis for many doubts and ongoing debates among Muslims regarding her untimely death. In truth, when Lady Fatima (s.a) saw the attackers, she rushed to the door to close it, fully aware that, according to Islamic law, they were not permitted to enter the home of the esteemed daughter of Rasulullah (s.a.w). Shaykh al-Mufid narrates: “…Fatima (s.a) thought they wouldn’t enter her house without her permission so she closed and locked the door…”[2]. The hadith serves as undeniable evidence that dispels all hypothetical issues. In any defense situation, the necessary actions must be taken, irrespective of who is carrying them out. Lady Fatima (s.a) firmly defended her home in that situation, and it is imperative that we commend her for this instead of subjecting her actions to irrelevant scrutiny. 3. Asking reasonable questions is encouraged, especially in Islam. Conversely, destructive and irrelevant inquiries are unacceptable, as they often distract us from a crucial truth: the grievous act of disrespecting the house of revelation. In essence, we are overlooking the disgraceful intrusion into the home of the Prophet Muhammad's daughter while focusing on trivial matters, such as why she was behind the door. The Noble Quran generally advises against entering a home without the owner's permission.[3] This admonition becomes even more pronounced when it comes to the residence of Rasulullah.[4] In this instance, Lady Fatima (s.a) took the precaution of closing and locking her door, clearly indicating her refusal to grant permission to anyone. She believed they would respect this prohibition; however, they disregarded all instructions and committed their transgression. 4. There is a well-established principle in Islam, grounded in the Quran[5] and a well-known Nabawi Hadith[6] called “Rule of Necessity” (al-Qa’ida al-Idhtirar) stating that committing a wrongful act may be permissible in cases of extreme emergency. For instance, while consuming the meat of a dead animal is generally prohibited, it is allowed when faced with dire hunger that threatens one’s life. In light of this principle, Lady Fatima (s.a) faced severe circumstances. The invaders were at the door, intent on breaching her home to apprehend her Imam and coercively extract an allegiance to legitimize their illegal claim to successorship. According to “a fortiori analogy”[7], what Lady Fatima (s.a) did is entirely justified. The analogy states that if, based on the “rule of necessity”, it is permissible to commit acts that are considered Islamically wrongful during times of emergency, then taking an action that is not even wrongful—such as closing the door on invaders—becomes far more justifiable. In a similar case, Lady Fatima’s daughter, Lady Zeynab (s.a), took a bold stand in similar circumstances. In the gatherings of Ibn Ziyad in Kufa and Yazid in Damascus, she recognized that silence would allow the message of Ashura and Imam Hussain’s cause to fade away. Determined to ensure their struggle was not forgotten, although it was out of her character, she set aside any hesitation. She delivered two powerful lectures that ignited a flame of hope in the hearts of all free people. [1] At-Tabarsi, al-Ihtijaaj, vol. 1, p. 197 [2] Al-Mufid, al-Ikhtisas, p.184 [3] An-Nur: 27-28 [4] Al-Ahzab: 53 [5] Al-An’am: 119 [6] Hurr al-Ameli, Wasa’il ash-Shi’ah, vol. 15, p. 369 [7] A fortiori is a Latin phrase meaning "from the stronger." In logic and argumentation, it's a type of argument where, if a particular proposition is accepted, then a stronger proposition, implied by the first, must also be accepted: Establish a weaker premise: This is a proposition that is already accepted or proven. Introduce a stronger premise: This is a proposition that is logically implied by the weaker premise. Draw a conclusion: The conclusion is that if the weaker premise is true, then the stronger premise must also be true, with even greater certainty. Example: Weaker Premise: If it is wrong to steal a car, Stronger Premise: then it’s even more wrong to steal a life.

Did Imam Ali (a.s) really marry off his daughter Umm Kulthum to Omar the second caliph?! Explanation of the Shubha There's a narrative in which Imam Ali (a.s) married his daughter to the second caliph Omar. If the story is correct then it implies there weren't any enmity between them! otherwise the Imam wouldn't have married off Umm Kulthum to the caliph. Therefore all Shia say about the raid on the house of Lady Fatima (s.a), hitting the Lady and harming her which led to her untimely death, is not true! The Answer There are 3 theories regarding the marriage of Umm Kulthum with Omar: Theory 1: There is no such person as Umm Kulthum à the name is just a kunya for Lady Zainab (s.a). On some occasions, she is mentioned in history by the name of Umm Kulthum for example: It is said that when the captives of Ashura reached Kufa Umm Kulthum delivered an eloquent speech as if Imam Ali (as) had come back to life and stood before them.[1] Some sources have claimed that the tomb in Damascus belongs to Umm Kulthum but we already know it's the sacred tomb of Lady Zainab. In other parts of the Ashura event, Lady Zainab (s.a) is again mentioned as Umm Kulthum. There's also a hadith in which Lady Fatima says that her belongings are to be passed onto Umm Kulthum! Theory 2: Umm Kulthum is Abu-Bakr's daughter raised in Imam Ali's house. Because her mother, Asma Bint Umays was the wife of Jaffar at-Tayyar – Imam Ali's brother but married Abu-Bakr after Jaffar's martyrdom, and when Abu-Bakr passed away, she married Imam Ali (a.s). Because of her devotion to the Imam (a.s), she brought her two children from Abu-Bakr to the Imam's (a.s) house. Those two children were Muhammad ibn Abu-Bakr and Umm Kulthum. So, the girl Omar married to, was the daughter of Abu-Bakr and Asma bint Umays. Theory 3: Umm Kulthum is the real daughter of Imam Ali (as) and Lady Fatimah (s.a) beside Lady Zainab and married Omar --> This theory comes with many possibilities and disagreements that reduce its authenticity: The age of Umm Kulthum at the time of marriage, whether the marriage was consummated or not, also her fate after Omar whether she lived long or died young, and whether or not she had children with Omar are just some of the ambiguities regarding this character! Not just that! When we take a look at the Sunnite narratives about this story, we see that they have many obscene wordings that are not just offensive and disrespectful to Imam Ali (as) but also rude to Omar as the second caliph of the Sunnite! For example, most of them stated Imam Ali (as) -Ma'azAllah- put on makeup on his daughter and sent him to Omar which is just outrageous! Such cheap acts are far away from Imam Ali's (as) character. They haven't spared even their own caliph and depicted him as a lustful person! Both Sunnites and Shiites believe that touching non-mahram is forbidden but in their ahadith, the Sunnites narrate that when Omar saw Umm Kulthum, he kissed her or hugged her even bared her leg Ma'azAllah! Considering all these accusations alone, the Sunnite narratives are not to be trusted. Let's not speak about the issues with the chain of the transmitters! There are also some ahadith reflected in the Shiite sources regarding this marriage but they all assert that the marriage was out of duress! In the noble book of Kafi, there is a hadith in which Imam as-Sadiq (a.s) describes the marriage as "ghasb" to indicate that it happened with ikraah or compulsion. In another hadith of Imam as-Sadiq (a.s), it is stated that when Imam Ali (a.s) refused Omar's proposal, he went to al-Abbas the Imam's uncle, and threatened him that if they didn't give him Umm Kulthum he would buy two witnesses to accuse Ali (a.s) of thievery and have his right-hand cut! So, the Imam was compelled to accept the marriage. Anybody with a fraction of impartiality would know involuntary marriage has no value and is not a sign of friendship! [1] بلاغات النساء ص 23

Is it true that Imam Ali (a.s) wanted to marry Abu-Jahl's daughter and Rasulullah (s.a.w.s) stopped the marriage? The Origins of the Shubha: This is nothing but an iftra to the Imam (a.s). The main purpose for the fabrication of this narrative is to devalue the famous Nabawi hadith regarding the high status of Lady Fatima (s.a) which is know as "Hadith al-Badh'ah". In the hadith, Lady Fatima (s.a) is recounted as "a part of Rasulullah's flesh". The hadith grants a unique and significant position to the Lady (s.a), since following that statement, Rasulullah (s.a.w.s) added that "whoever abuse her [Fatima] has abused me" meaning that those who attacked her house after Rasulullah (s.a.w.s) and harmed her, were actually harming Rasulullah (s.a.w.s). On top of that, according to ayah 57 of Surah al-Ahzab, abusing Rasulullah (s.a.w.s) is equal to being cursed in this world and the Hereafter and entails a humiliating punishment. The Possible Answer The hadith is transmitted in different ways with various details but It's Mutiwatir (successive) and can be found in both Shiite and Sunnite sources. On the Shia side, everything is crystal clear as the narrators have dealt with the story without adding marginal matters, and the “Fatima is a part of my flesh" section is common in all versions Sheikh al-Mufid and Sheikh at-Tousi have transmitted this narrative from Ibn Abi Waqqas, and Sheikh as-Sadooq has quoted Imam as-Sadeq (a.s). On the Sunnite side, however, the hadith is transmitted under the title of "the proposal of Ali (a.s) to Abu Jahl's daughter". Sahih al-Bukhari the most important hadith book of the Sunnites narrates that when Fatima (s.a) hears about the proposal, she goes to her father complaining about her husband! The narrator (al-Miswar) claims: “I had reached the age of puberty in those days when I heard Allah’s Messenger (s) addressing the people on the pulpit: Fatima is a part of me, and I fear that she may be put to trial regarding her faith. By Allah! The daughter of Allah’s Messenger and the daughter of the enemy of Allah can never be combined (in marriage) in one place. Upon hearing that Ali dismissed the proposal.” This hadith is definitely fabricated! Because of some obvious reasons: If the hadith is true, Rasulullah (s.a.w.s) has dedicated a whole sermon to his son-in-law's remarriage which is a personal matter. That would be highly inappropriate for him (s.a.w.s) because even ordinary people do not bring personal matters to the public let alone Rasulullah (s.a.w.s). In the Sunni hadith, Rasulullah (s.a.w.s) praises Abul-Aas another son-in-law of his for being honest and faithful but blames Ali (a.s) demanding him to follow the example of Abul-Aas, another improper attribution to Rasulullah (s.a.w.s) and Ali (a.s). Rasulullah (s.a.w.s) married several women and was never concerned about the religiosity of his wives but -Ma'azAllah- he's concerned about the religion of his daughter who happens to be "the Lady of All women in paradise" Indeed, Abu-Jahl was a pagan and a true enemy of Rasulullah and Islam but his daughter was a Muslim, so what's the big deal?! If the hadith is true, Rasulullah is forbidding something that is approved by Islam the very religion he was its prophet and the biggest advocator; The narrator of this hadith (al-Miswar ibn al-Makhramah) was born in the 2nd year of Hijrah and this narrative is said to be in the 8th year of Hijrah. A quick calculation tells us he was around 6 when narrating the story! It gets even more interesting to know that he claims to be at the age of puberty at that time! Abdullah Ibn Zubayr the other narrator of this hadith is a true enemy of Amir al-Mu'mineen, he was a prominent figure in the Battle of Camel (Jamal) fighting against Ali (a.s). He never mentioned and saluted Rasulullah (s) during his reign in Mecca because he believed that doing so would make Ahlulbayt happy! On top of everything, Shaykh as-Sadooq narrates a lengthy hadith in his book, Amali from "Alqamat-ibn Muhammad al-Hadhrami". He complains to Imam as-Sadiq about the unfair treatment given to him and other Shiites by the people. The Imam (a.s) sets many examples proving to him that even the prophets and Imams weren't safe from accusations. Interestingly, the Imam (a.s) says, "Didn't they accuse Ali (a.s) of wanting to marry Abu-Jahl's daughter?! And say Rasulullah went on the pulpit to blame Ali (a.s) and stop the marriage?!", "O Alqama! How strange things people say about Ali (a.s) …".

What is the teleological argument or "Burhān an-Nadhm" This argument is one of the most straightforward, as it relies on observations of the natural world rather than complex philosophical concepts. It's no coincidence that the Quran frequently points to the universe and its contents as evidence of a Creator.[1] Martyr Morteza Motahari defined this argument as the negation of the universe's accidental existence, arguing that accidents lack causes. He categorizes causes into four types: material, formal, efficient, and final. He then refutes the misconception that atheists deny the existence of efficient causes, asserting that both theists and atheists agree on this point. The primary difference lies in the recognition of a final cause. Believers in God posit a purpose and goal for the creation and its marvelous order because the mere existence of an efficient cause is not sufficient to bring about such precise order! It is necessary that there be a will and a purpose behind this order, otherwise, it would be like a child who picks up a pen and draws on a piece of paper. The child's action includes all causes, even an efficient cause, but there is no goal in it, and it is merely engaged in drawing meaningless lines on paper that have neither order nor convey any meaning. Another example for better understanding is a book. The author intends a meaning behind every word he writes, which together lead to sentences, paragraphs, and different pages, which necessarily require a specific order to convey that meaning. Just like the order we observe in the universe! Just as we infer the existence of a knowledgeable author from a well-structured and informative book, we can deduce the existence of a supreme being from the intricate order of the universe. The teleological argument posits that the universe's design necessitates a designer, much like a book requires an author. This designer, we infer, must possess attributes far beyond our comprehension.[2] [1] Quran: 2:164, 6:97, 42:29, 39:20-21 [2] Motahari, Murteza, Majmu'eh Asar, 1376, vol. 4, pp. 62-66

What is the argument of “Possible and Necessary Being”? This Argument which is called "Burhān al-Imkān wa al-Wujūb" in Arabic, is a pioneering concept of Islamic philosophers, and it is considered as one of the most robust proofs for the existence of God.[1] The argument is summarily expressed by Nasir ad-Din Tusi as follows: Everything that exists is either contingent or necessary. Contingent beings require a cause outside of themselves. If that cause is necessary, then the existence of a necessary being (God) is proven. If that cause is contingent, it too requires a cause, leading to an infinite regress. Infinite regress is impossible. Therefore, the chain of contingent beings must terminate in a necessary being.[2] Based on the argument, Allah (s.w.t) or "Wajib al-Wujud" is a being that has existence from himself as part of his nature. Nothing has grated him the existence, nothing is the cause for his existence, and nothing can cause him to cease to exist. Some simple examples: "Salt and saltiness". salt is salty by nature and nothing has given it this quality. actually it can be the cause of other thing's saltiness. "Oil and oiliness" is a perfect illustration of an intrinsic property. It's a defining characteristic that sets oil apart from other substances. "Water and wetness" serves as another simple and tangible proof for proving our point. Conclusion The existence of a supernatural being that has intrinsic quality of existence is rationally necessary, otherwise, it leads to "infinite regress" and invalidity of "principle of causality" [1] Tusi, Sharh al-Isharat wa at-Tanbihat, 1375 SH, vol. 3, pp. 66-67 [2] Tusi, Sharh al-Isharat wa al-Tanbihat, 1375 SH, vol. 3, pp. 18-20

How can the existence of God be proven? The fundamental question of proving the existence of Almighty God as the Creator and Sustainer of the universe is one of the most critical beliefs in Islam. It serves as the bedrock upon which other beliefs, such as monotheism, prophethood, and Imamate, are built. Therefore, it is essential to note that the proof of God's existence must rely on rational arguments, as the Quran and hadith cannot be used as primary evidence due to the risk of circular reasoning. Initially, it must be understood that all arguments employed to prove the existence of God are grounded in three fundamental principles that must first be established: 1. The principle of avoiding circular reasoning 2. The principle of avoiding infinite regress 3. The principle of causality. Circular reasoning It is a logical fallacy where the conclusion of an argument is already assumed in the premise. It's a flawed form of reasoning because it doesn't provide any new evidence or support for the claim. Here's a simple example: Premise: Ghosts exist because people have seen them. Conclusion: People have seen ghosts, so they must exist. As you can see, the conclusion is simply a restatement of the premise, providing no additional proof. Infinite Regress Infinite regress is a logical problem that occurs when a process or argument can be traced back indefinitely, leading to an endless loop. It often arises in situations where a concept or event is defined or explained in terms of itself, creating a circular dependency. infinite regress in causality means that every event has a cause and the cause itself has a cause leading to an infinite chain of causes. one of the ways of addressing the challenge of infinite regress, especially in theology, is to break the chain by adding an independent cause which is Allah (s.w.t) The principle of causality In Islamic Kalam, this principle is known as "Asl al-ʿilliyya", which is a fundamental concept. It posits that every event has a cause or reason behind it. This principle is closely tied to the Islamic belief in God as the ultimate cause and creator of all things.

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

How can the existence of Imam Mahdi (may Allah hasten his reappearance) be proven from Sunni narrations? There are numerous narrations in Sunni sources about a person from the Ahl al-Bayt named Mahdi who will bring justice to the world. Here are some examples: 1. The Prophet Muhammad (SAW) said in a narration: “The Mahdi is from us, the Ahl al-Bayt.”[1] 2. In another narration, it is said, “Even if only one day remains from the life of the world, Allah will prolong that day until a man from my Ahl al-Bayt is sent. His name will be my name. He will fill the earth with fairness and justice as it was filled with oppression and tyranny.”[2] 3. The Prophet Muhammad (SAW) also said, “The world will not end until a man from my Ahl al-Bayt rules over the Arabs. His name will be my name.”[3] 4. Regarding Imam Mahdi (AJTF), Sunni narrations state: “The Mahdi is from the descendants of Fatimah.”[4] 5. Al-Hakim al-Nishapuri narrates: “The Hour will not be established until the earth is filled with oppression and tyranny. Then, someone from my Ahl al-Bayt will emerge and fill it with fairness and justice as it was filled with oppression and tyranny.”[5] Based on these narrations, it is stated that from the Sunni perspective, the reappearance of a person from the Ahl al-Bayt (AS) and the descendants of Lady Fatimah (SA) is certain. He will appear when the world is filled with oppression and tyranny, and he will fill the world with fairness and justice as it was filled with oppression and tyranny. [1] . Sunan Ibn Majah: Ibn Majah, Vol: 2, P: 1367. [2] . Sunan Abu Dawud: Al-Sijistani, Abu Dawud, Vol: 4, P: 106. [3] . Sunan Al-Tirmidhi: Al-Tirmidhi, Muhammad bin Isa, Vol: 4, P: 505. [4] . Sunan Ibn Majah: Ibn Majah, Vol: 2, P: 1368. [5] . Al-Mustadrak ala Al-Sahihayn: Al-Hakim, Abu Abdullah, Vol: 4, P: 600.

What are the commonalities in the depiction of Imam Mahdi (AJTF) in Shia and Sunni narrations? The concept of Mahdism is a fundamental principle among both Shia and Sunni Muslims, and numerous narrations describe Imam Mahdi (AJTF) in Islamic sources. There are many commonalities between Shia and Sunni narrations. Here are some of the most important shared aspects in the depiction of Imam Mahdi (AJTF). For brevity, one reference from Sunni sources and one from Shia sources will be mentioned. Name and Lineage of Imam Mahdi (AJTF): Numerous narrations from both Shia and Sunni sources state that Imam Mahdi (AJTF) is a descendant of the Prophet Muhammad (SAW);[1] he shares the same name and title as the Prophet (SAW),[2] is a descendant of Imam Ali (AS),[3] and from the lineage of Fatimah (SA).[4] Physical Appearance of Imam Mahdi (AJTF): His forehead is broad and radiant, and his nose is thin and elongated. [5] In another narration, it is said that his appearance is like the shining moon, which is described in Sunni sources as his face being luminous.[6] It is mentioned that Imam Ali (AS) described him as having a beautiful face, which can be found in Sunni narrations.[7] Reappearance: Some common teachings between Shia and Sunni sects include the certainty of his reappearance,[8] his reappearance before the age of forty,[9] and the location of his reappearance in Mecca,[10] indicating a shared belief in Mahdism. Social Conditions of Reappearance: Both Shia and Sunni agree that before his reappearance, there will be widespread hardship[11] and oppression.[12] Signs of Reappearance: The signs of his reappearance are divided into two categories: some are certain, and some are uncertain. The certain signs include the emergence of Yamani, Sufyani, a caller from the sky, the swallowing up of an army in the desert, and the killing of a pure soul.[13] Government of Imam Mahdi (AJTF): Regarding the period of Imam Mahdi’s (AJTF) government, both Shia and Sunni agree that his rule will be marked by the spread of justice and fairness throughout his govern [1] . Man La Yahduruhu Al-Faqih: Al-Shaykh Al-Saduq, Vol: 4, P: 177 / Jami’ Al-Ahadith: Al-Suyuti, Jalal Al-Din, Vol: 18, P: 162. [2] . Bihar Al-Anwar: Al-Allamah Al-Majlisi, Vol: 51, P: 67 / Fara’id Al-Simtayn: Al-Hamuyi Al-Juwayni, Ibrahim, Vol: 2, P: 326. [3] . Al-Ghaybah: Shaykh Tusi, Vol: 185, Hadith: 144 / Al-Uruf Al-Wardi Fi Akhbar Al-Mahdi (printed in Al-Rasa’il Al-Ashar): Al-Suyuti – 105. [4] . Kashf Al-Ghummah Fi Ma’rifat Al-A’immah: Al-Irbili, Ali Ibn Isa, Vol: 2, P: 438 / Al-Mustadrak 'Ala Al-Sahihayn: Al-Hakim, Abu Abdullah, Vol: 4, P: 601 / Al-Urf Al-Wardi Fi Akhbar Al-Mahdi: Al-Suyuti, Jalal Al-Din, Vol: 1, P: 42. [5] . Bihar Al-Anwar: Al-Allamah Al-Majlisi, Vol: 51, P: 90 / Sunan Abi Dawood: Al-Sijistani, Abu Dawood, Vol: 4, P: 107. [6] . Muntakhab Al-Athar Fi Al-Imam Al-Thani Ashar Alayhi Al-Salam: Al-Safi, Al-Shaykh Lutfallah, Vol: 2, P: 137 / Fara’id Al-Simtayn: Al-Hamuyi Al-Juwayni, Ibrahim, Vol: 2, P: 314. [7] . Bihar Al-Anwar: Al-Allamah Al-Majlisi, Vol: 51, P: 36 / Fara’id Al-Simtayn: Al-Hamuyi Al-Juwayni, Ibrahim, Vol: 2, P: 314. [8] . Kashf Al-Ghummah Fi Ma’rifat Al-A’immah: Al-Muhaddith Al-Irbili, Vol: 2, P: 1108 / Al-Tanwir Sharh Al-Jami’ Al-Saghir: Al-San’ani, Abu Ibrahim, Vol: 9, P: 177. [9] . Kamal Al-Din Wa Tamam Al-Ni’mah: Al-Shaykh Al-Saduq, Vol: 1, P: 316 / Fara’id Al-Simtayn: Al-Hamuyi Al-Juwayni, Ibrahim, Vol: 2, P: 124. [10] . Al-Ghaybah: Al-Shaykh Al-Tusi, Vol: 1, P: 477 / Kamal Al-Din Wa Tamam Al-Ni’mah: Al-Shaykh Al-Saduq, Vol: 1, P: 285 / Kanz Al-Ummal: Al-Muttaqi Al-Hindi, Vol: 14, P: 265. [11] . Al-Ghaybah Lil-Nu’mani: Al-Nu’mani, Muhammad Ibn Ibrahim, Vol: 1, P: 285 / Sunan Ibn Majah: Ibn Majah, Vol: 2, P: 1340. [12] . Al-Ghaybah: Al-Shaykh Al-Tusi, Vol: 1, P: 465 / Al-Mustadrak 'Ala Al-Sahihayn: Al-Hakim, Abu Abdullah, Vol: 4, P: 600. [13] . Al-Ghaybah: Al-Shaykh Al-Tusi, Vol: 1, P: 437 / Musannaf Ibn Abi Shaybah: Ibn Abi Shaybah, Abu Bakr, Vol: 7, P: 514.

What evidence is there to prove the birth of Imam Mahdi (may Allah hasten his reappearance)? There are several reasons to prove the birth of Imam Mahdi (AJTF): Imam Hasan al-Askari’s (AS) explicit statement about the birth of Imam Mahdi (AJTF).[1] Testimonies of midwives: Hakimah Khatun, the sister of Imam Hadi (AS) and the aunt of Imam Hasan al-Askari (AS), assisted Lady Nargis Khatun during the birth of Imam Mahdi (AJTF).[2]She, along with other women such as Maria and Nasim, servants of Imam Hasan al-Askari (AS),[3]and the former maid of Abu Ali Khizrani,[4]witnessed and repeatedly confirmed this blessed birth. Testimonies of the companions of the Imams (AS): The companions and followers of Imam Hadi and Imam Hasan al-Askari (AS) testified to the existence of Imam Mahdi (AJTF), both during the lifetime of Imam Hasan al-Askari (AS) and after his martyrdom.[5] Testimonies of the deputies of Imam Mahdi (AJTF) and those aware of his miracles: Miracles performed by Imam Mahdi (AJTF) for certain individuals after the martyrdom of Imam Hasan al-Askari (AS) and their encounters with him serve as further evidence of his birth and existence.[6] Testimonies of servants, maids, and slaves who saw Imam Mahdi (AJTF):Numerous servants and other individuals who frequented the house of Imam Hasan al-Askari (AS) testified to seeing his son.[7] The approach of the ruling government: The actions of the Abbasid government itself serve as evidence of the birth and existence of Imam Mahdi (AJTF). After the martyrdom of Imam Hasan al-Askari (AS), the ruler ordered a search of his house to capture Imam Mahdi (AJTF). This indicates that certain news and statements among the people and Shia indicated the existence of Imam Mahdi, which greatly alarmed the government, leading to the search of Imam Hasan al-Askari’s (AS) house by government agents.[8] Other reasons: Other evidence for the birth of Imam Mahdi (AJTF) includes the acknowledgment of Sunni scholars such as Ibn Khallikan (d. 681 AH)[9]and Dhahabi (d. 748 AH)[10]of the existence of a son for Imam Hasan al-Askari (AS). Genealogists like al-Umari (d. around 460 AH)[11]and Ibn Anbah (d. 828 AH)[12]also acknowledged the birth of Imam Mahdi (AJTF) in their books. [1] . Al-Kafi: Al-Sheikh Al-Kulayni, Vol: 1, P: 328. [2] . Al-Ghaybah: Sheikh Tusi, Vol. 1, P: 234, Hadith 204 - Al-Kafi: Al-Sheikh Al-Kulayni, Vol: 1, Chapter 77, P: 331, Hadith 3 - Ikmal al-Din: Sheikh Al-Saduq, Vol. 2, Chapter 42, P: 424, Hadith 1 and Hadith 2. [3] . Ikmal al-Din: Sheikh Al-Saduq, Vol. 2, Chapter 42, P: 430, Hadith 5 - Al-Ghaybah:Sheikh Tusi, Vol. 1, P: 244, Hadith 211. [4] . Ikmal al-Din: Sheikh Al-Saduq, Vol. 2, Chapter 42, P: 431, Hadith 7. [5] . Al-Kafi: Al-Sheikh Al-Kulayni, Vol: 1, Chapter 76, P: 329, Hadith 4 – Ibid: Vol: 1, Chapter 77, P: 329, Hadith 1 – Ibid:Vol: 1, Chapter 77, P: 331, Hadith 4 – Ikmal al-Din: Sheikh Al-Saduq, Vol. 2, Chapter 63, P: 441– Ibid: Vol. 2, Chapter 43, P: 435– Ibid: Vol. 2, Chapter 45, P: 502. [6] . Ikmal al-Din: Sheikh Al-Saduq, Vol. 2, Chapter 43, P: 442, Hadith 16. [7] . Al-Kafi: Al-Sheikh Al-Kulayni, Vol: 1, Chapter 77, P: 332, Hadith 13 – Ibid:P: 331, Hadith 6 –Ikmal al-Din:Sheikh Al-Saduq, Vol. 2, Chapter 43, P: 441, Hadith 12 – Ibid: Vol. 2, Chapter 43, P: 475– Ibid: Vol. 2, Chapter 42, P: 431, Hadith 8 – Al-Irshad:Sheikh Mufid, Vol. 2, p. 354 – Ibid: p. 352 – Al-Ghaybah: Sheikh Tusi, Vol. 1, p. 246 – Ibid: p. 268. [8] . Al-Irshad: Sheikh Mufid, Vol. 2, p. 336. [9] . Wafayat al-A’yan:Ibn Khallikan, Vol. 4, p. 176. [10] . Siyar A’lam al-Nubala: Dhahabi, Vol. 13, p. 119. [11] . Al-Majdi fi Ansab al-Talibiyyin: Ali ibn Muhammad al-Alawi al-Umari (Mashhoor be Ibn al-Sufi), p: 130. [12] . Umda al-Talib fi Ansab Aal Abi Talib:Jamal al-Din Ahmad ibn Anbah, p: 199.

What are the Moral Characteristics of Imam Mahdi (AJTF)? Imam Mahdi (AJTF) embodies all virtues and perfections because, he is the only sacred being who, in the position of the infallible, has no defects or shortcomings. Some of his moral characteristics are highlighted in hadiths; here are a few examples: Extensive Knowledge: Imam Ali (AS) said about him: “He is the most knowledgeable among you.”[1] Imam Baqir (AS) said: “Knowledge of the Book and the Sunnah grows in the heart of our Mahdi just as the best crops grow.”[2] Asceticism and Indifference to the World: It is narrated about his simplicity and asceticism: “His clothing is rough, and his food is simple.”[3] Justice: Numerous narrations state: “He will fill the earth with equity and justice.” The Prophet (SAW) said: “Mahdi of this nation is the ninth Imam from the progeny of Hussein and the most similar to me.” [4] Generosity: The Prophet (SAW) said: “Mahdi will give wealth without counting or measuring.” [5] Adherence to the Quran and the Sunnah of the Prophet (SAW): The Prophet (SAW) said: “He acts according to my Sunnah.”[6] In the end, it is necessary to mention that the Imams (AS) are all from one light and have common moral qualities; But sometimes, according to the conditions of time, place, etc., some of the attributes of the Imams (AS) become more evident. The attributes listed above for Imam Mahdi (AJTF) become more tangible due to the establishment of a global government. He will spread knowledge and justice across the world, perfect intellects, detach people from worldly attachments, and connect them to true perfections. In the Mahdavi government, society will take on a divine color, and the Quran and the Sunnah of the Prophet (SAW) and the Imams (AS) will be fully implemented. [1] . Montakhab al-Asar fi al-Imam al-Thani Ashar (AS): Al-Safi, Sheikh Lotfollah, Vol: 2, P: 335 / Ketab al-Ghaybah lil-Nu’mani: Al-Nu’mani, Muhammad ibn Ibrahim, Vol: 1, P: 214. [2] . Montakhab al-Asar fi al-Imam al-Thani Ashar (AS): Al-Safi, Sheikh Lotfollah, Vol: 2, P: 334 / Kamal al-Din wa Tamam al-Ni’mah: Sheikh al-Saduq, Vol: 2, P: 653. [3] . Montakhab al-Asar fi al-Imam al-Thani Ashar (AS): Al-Safi, Sheikh Lotfollah, Vol: 2, P: 329 / Ketab al-Ghaybah lil-Nu’mani: Al-Nu’mani, Muhammad ibn Ibrahim, Vol: 1, P: 233. [4] . Montakhab al-Asar fi al-Imam al-Thani Ashar (AS): Al-Safi, Sheikh Lotfollah, Vol: 1, P: 141 / Kamal al-Din wa Tamam al-Ni’mah: Sheikh al-Saduq, Vol: 1, P: 258. [5] . Bihar al-Anwar: Allamah al-Majlisi, Vol: 51, P: 105. [6] . Montakhab al-Asar fi al-Imam al-Thani Ashar (AS): Al-Safi, Sheikh Lotfollah, Vol: 2, P: 132.

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

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.