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

How Can We Prevent the Emergence of Bid'ah (Innovation)? In a world full of information and diverse sources, one of the major challenges facing society is the rise of Bid'ah (Innovations) and incorrect religious teachings. Bid'ah (Innovations) not only lead to division and discord among Muslims, but they can also overshadow the authentic and genuine values of religion. To prevent this concerning phenomenon, it is highly important to refer to the primary and authentic sources of religion, such as the Qur’an and the narrations of the Ahl al-Bayt (AS). In this text, we will examine the strategies to prevent Bid'ah (Innovations). Referring to the Qur’an as the Primary Source The Holy Qur’an, as the word of God, is the main and authentic source of Islam that protects us from innovations and deviations. For example, in Surah al-Nisa it is stated: "Do they not then reflect on the Qur’an? If it had been from other than Allah, they would surely have found in it much discrepancy."[1] This noble verse emphasizes that the Qur’an is a divine book free from error and contradiction. If it had been from other than God, it would have contained many inconsistencies. Therefore, adherence to the Qur’an is highly effective in preventing innovations. Following the Prophet (SAW) Following the Prophet (SAW), based on authentic narrations, guides us to the correct path of religious and moral life. If this obedience to the Noble Messenger (SAW) is realized, it can have a significant impact on preventing the spread of innovations in society. The Holy Qur’an also states regarding obedience to the Prophet (SAW): "Whatever the Messenger gives you, take it; and whatever he forbids you, abstain from it; and fear Allah." [2] From this noble verse, it is understood that Muslims are obliged to accept whatever the Prophet (SAW) gives them and to follow his commands. As the spiritual and religious leader, the Prophet (SAW) conveys divine guidance and commands to the Muslims, and following him is of utmost importance, preventing deviation and the spread of innovations in society. Elsewhere, the Qur’an says: "Say: Obey Allah and the Messenger; but if they turn away, then indeed Allah does not love the disbelievers." [3] This noble verse clearly shows the importance of obedience to the divine commands and the Prophet (SAW), reminding Muslims that to attain God’s pleasure, they must follow His commands. Referring to Scholars and Religious Experts Referring to scholars and religious experts, based on the teachings of the Qur’an, guides us to a correct and precise understanding of religion and protects us from innovations and deviations. The Qur’an states: "Ask those who possess knowledge if you do not know." [4] In general, this verse encourages Muslims that if they lack sufficient knowledge and awareness regarding various matters, they should refer to the people of knowledge and seek guidance from them. On the other hand, the duty of religious scholars is to declare the truth. The Prophet (SAW) said: "When innovations appear in my community, it is the duty of the scholar to manifest his knowledge. If he does not, the curse of Allah will be upon him." [5] This noble hadith explains that the revival of religion, primarily the responsibility of scholars, is achieved through combating innovations and distortions. This approach can prevent innovations in different societies and increase human awareness and knowledge. Importance of Authentic Sources (Narrations) Using authentic religious sources, based on the narrations of the Ahl al-Bayt (AS), guides us to a correct and precise understanding of religious teachings. One of the most important narrations that highlights the significance of referring to the traditions of the Imams (AS) is the Hadith al-Thaqalayn. Let us examine this noble hadith. Hadith al-Thaqalayn: Hadith al-Thaqalayn was issued on various occasions and places, such as the Day of Arafah, Ghadir Khumm, and also during the illness of the Prophet (SAW). Though there are differences in wording, the terms “Book,” “Itrah,” and “Ahl al-Bayt” are common in most narrations, with some variations in the beginning and ending. In many narrations, “Ahl al-Bayt” is mentioned to clarify the meaning of “Itrah,” [6] while in some narrations only “Itrah” or only “Ahl al-Bayt” is mentioned. [7] According to one narration, the Prophet (SAW), during the Farewell Pilgrimage in the last days of his life, gave this will to his community: "I leave among you two weighty things. If you hold fast to them, you will never go astray after me: the Book of Allah and my Itrah, my Ahl al-Bayt. These two will never separate until they meet me at the Pool of Kawthar. So see how you treat them after me. Know that adherence to the Itrah is sweet and pleasant water that must be drunk, while turning away from them is bitter and salty water that must be avoided." [8] Hadith al-Thaqalayn clearly shows the importance of following the Qur’an and the Ahl al-Bayt (AS), advising Muslims that by adhering to these two sources, they will avoid misguidance and attain divine guidance. Conclusion From the points mentioned, it becomes clear that Bid'ah (Innovations) can lead to deviation in society and cause unnecessary divisions. By relying on authentic religious teachings confirmed in the Qur’an and narrations, we can prevent the emergence of such innovations. Proper religious education, encouragement of inquiry and research, and referring to scholars and experts are among the effective strategies that can help us in this path. By following these principles, we can preserve and promote the authentic and genuine values of Islam and establish a dynamic society free from innovations. [1] . Nisā’: 82 «أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ ۚ وَلَوْ كَانَ مِنْ عِنْدِ غَيْرِ اللَّهِ لَوَجَدُوا فِيهِ اخْتِلَافًا كَثِيرًا» [2] . Ḥashr: 7 «وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا» [3] . Āl ‘Imrān: 32 «قُلْ أَطِيعُوا اللَّهَ وَالرَّسُولَ ۖ فَإِنْ تَوَلَّوْا فَإِنَّ اللَّهَ لَا يُحِبُّ الْكَافِرِينَ» [4] . Naḥl: 43 «فَاسْأَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لَا تَعْلَمُونَ» [5] . Al‑Kāfī, al‑Shaykh al‑Kulaynī, vol. 1, p. 54. [6] . ‘Uyūn Akhbār al‑Riḍā, al‑Shaykh al‑Ṣadūq, vol. 2, p. 208. [7] . Musnad Aḥmad, Aḥmad ibn Ḥanbal, vol. 17, p. 170. [8] . Al‑Irshād, al‑Shaykh al‑Mufīd, vol. 1, p. 233.

What is the role of religious leaders in confronting innovation (Bid‘ah)? Throughout the history of Islam, the Ahl al-Bayt of the Prophet (SAW) played a very important role in clarifying religious teachings and elevating religious insight. Despite the political openness and the support of the Abbasid rulers for this atmosphere, the Islamic society faced serious challenges, including incorrect interpretations and deviant ideas. The Ahl al-Bayt (AS), through correct explanation and teaching of religious propositions, sought to protect society from any deviation and misguidance. This confrontation with deviations can be observed in several forms, which are as follows: Clarification of Religious Teachings and Elevation of Religious Insight: According to historical sources, from the time of Imam al-Sajjad (AS) onwards, the Islamic society, due to the political openness and the support of the Abbasid rulers for this atmosphere, was confronted with new interpretations of religion and new ideas. During the Abbasid era, deviant intellectual currents flourished greatly. The aim of the Abbasids in this was to occupy the people with these discussions and keep them away from political issues. In this atmosphere, many debates arose about topics such as predestination (jabr), delegation (tafwid), hope (raja’), anthropomorphism (tajsim), and resemblance (tashbih).[1] The Ahl al-Bayt (AS) had foreseen this situation and knew that the Abbasids would create such an environment. In one historical report, it is mentioned that Ibn Abbas sent someone to Imam Zayn al-‘Abidin (AS) to ask him about the meaning of this verse: “O you who believe, be steadfast in your religion, enjoin one another to patience, and guard the borders.”[2] After hearing this question, the Imam (AS) became angry and said to him: “I wish the one who gave you this mission had asked me directly.” Then the Imam (AS) continued: “This verse was revealed about my father and us, and the time of that struggle and vigilance which we are commanded to undertake has not yet come. In the future, a generation from us will arise who will take on the responsibility of this struggle.” The Imam (AS) added: “In the lineage of Ibn Abbas a deposit has been placed whose task is to spread the fire of Hell. Soon they will appear and will drive groups of people out of religion, group after group. The earth will be stained with the blood of young men from the family of Muhammad (SAW), young men who will rise prematurely and untimely and will not reach their goal. But the believers must be vigilant, patient, and enjoin one another to patience until Allah decrees, and He is the best of judges.” [3] In such an atmosphere, the Ahl al-Bayt (AS), by correctly clarifying the authentic Islamic line of thought, sought to protect society from any innovation and misguidance. One of their first actions in this complex environment was to explain the correct path and teach religious propositions. Imam al-Sadiq (AS), by establishing teaching circles, trained many students, so much so that according to reports, four thousand people narrated from him. [4] This action was undertaken to preserve the truth of religion against deviations and innovations. Imam al-Sajjad (AS), by training slaves and servants who were later freed, [5] spread religious truths among the people. Likewise, Imam al-Ridha (AS), by carefully verifying the authenticity of the narrations from his forefathers, sought to make people aware of the truth of religion. He was also active in jurisprudential matters, and it is rare to find a chapter of jurisprudence without a narration from Imam al-Ridha (AS). [6] These actions of the Ahl al-Bayt (AS) represent their continuous efforts to correctly explain religious teachings and preserve the authenticity of religion against deviations and innovations. Responding to Doubts: The Ahl al-Bayt (AS), throughout their lives, fought strongly against innovations and rejected anything that had no basis in the Qur’an and Sunnah. These innovations arose both in theological and jurisprudential matters. For example, Imam al-Baqir (AS) and Imam al-Sadiq (AS) strongly opposed the innovation concerning predestination (jabr) and delegation (tafwid). In one narration, it is said that Allah Almighty is more merciful to His servants than to compel them to commit sin and then punish them for it. Likewise, Allah is more powerful than to will something and for it not to occur. [7] Imam al-Sadiq (AS) also said that people in the matter of Qadar are divided into three groups: first, those who think that the choice of their actions has been delegated to them; such people weaken Allah’s sovereignty in His dominion and perish. Second, those who think that Allah compels His servants to commit sin and obliges them to perform duties beyond their capacity; these people also consider Allah unjust in His dominion and perish because of this belief. Third, those who believe that Allah has assigned duties to His servants according to their capacity; He has not asked them to do what is beyond their ability. Such people, when they do good deeds, thank Allah, and when they commit wrong, they seek forgiveness. Such a person is a mature Muslim. [8] Imam al-Kazim (AS), with foresight and wisdom, invalidated the use of analogy (qiyas) in jurisprudential matters. [9] This approach of the Ahl al-Bayt (AS) was a response to innovators and a reminder of the importance of following the Qur’an and Sunnah in deriving religious rulings. Protecting Society from Deviant Currents: The Imams (AS) seriously and persistently confronted deviant currents and innovators in society. A clear example of these efforts was the struggle of the Ahl al-Bayt (AS) against the extremist sect (ghulat). In one report, it is mentioned that a person came to Imam al-Sadiq (AS) and spoke about the sayings of Abu al-Khattab. Imam al-Sadiq (AS) replied that he was lying. [10] In numerous narrations, the Imam (AS) cursed him. [11] Imam al-Sadiq (AS) also emphasized the necessity of confronting the extremists and said to one of his companions: “If Jesus had remained silent regarding the exaggeration that the Christians made about him, Allah would have had the right to make his ears deaf and his eyes blind. Likewise, if I had remained silent regarding what Abu al-Khattab said, Allah would have had the right to do the same to me.” [12] Conclusion: From the above, it is understood that the Ahl al-Bayt (AS), during their lifetimes, strongly fought against various innovations and deviations that arose in the Islamic society and strove to preserve the truth of religion from any deviation and innovation. They, by clarifying the correct path, teaching religious propositions, and responding to doubts, saved society from the dangers of deviant ideas. They also, by confronting deviant currents and preserving the authenticity of religion, endeavored to ensure that Islam would reach future generations pure and free from innovation and deviation. This same method must be implemented by other religious leaders of society through the clarification of religious truths. The Noble Prophet (SAW) said: “When innovations appear in my community, the scholar must manifest his knowledge. If he does not, the curse of Allah will be upon him.” [13] This noble hadith expresses the duty of reviving religion through fighting innovations and distortions. [1] . Maqāleh barresī naqsh-e Imām Rezā dar taqābol bā bid‘at (Article examining Imam Reza's role in contrast to innovation), Fakhrā’ī, Sosan, p. 4. [2] . Āl ‘Imrān: 200 «يَا أَيُّهَا الَّذِينَ آمَنُوا اصْبِرُوا وَصَابِرُوا وَرَابِطُوا وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ» [3] . al-Ghaybah li al-Nu‘mānī, al-Nu‘mānī, Muḥammad ibn Ibrāhīm, p. 199. [4] . al-Kunā wa al-Alqāb, al-Qummī, al-Shaykh ‘Abbās, vol. 1, p. 385. [5] . al-Irshād, al-Shaykh al-Mufīd, vol. 2, p. 142. [6] . Sīrat al-A’immah al-Ithnā ‘Ashar (as), Hāshim Ma‘rūf al-Ḥasanī, vol. 2, p. 411. [7] . al-Kāfī, al-Shaykh al-Kulaynī, vol. 1, p. 160. [8] . al-Khiṣāl, al-Shaykh al-Ṣadūq, vol. 1, p. 195. [9] . al-Kāfī, al-Shaykh al-Kulaynī, vol. 1, p. 57. [10] . Ikhtiyār Ma‘rifat al-Rijāl al-ma‘rūf bi Rijāl al-Kashshī, al-Shaykh al-Ṭūsī, vol. 2, p. 275. [11] . Ibid., pp. 275 - 276. [12] . Ibid., vol. 1, p. 298. [13] . al-Kāfī, al-Shaykh al-Kulaynī, vol. 1, p. 54. «إِذَا ظَهَرَتِ الْبِدَعُ فِي أُمَّتِي فَلْيُظْهِرِ الْعَالِمُ عِلْمَهُ فَمَنْ لَمْ يَفْعَلْ فَعَلَيْهِ لَعْنَةُ اللَّهِ»

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

What is the Difference Between Bid‘ah (Innovation) and Social Customs? These two words, although they may appear to have similarities on the surface, in reality represent completely different concepts. A precise understanding of these differences is essential for distinguishing between positive and negative behaviors, as well as for preserving the authenticity and vitality of culture and religion. Bid‘ah (Innovation) In definition, bid‘ah in language means creating something for which there was no prior existence, mention, or knowledge.[1] In terminology, bid‘ah refers to adding to or subtracting from religion while attributing it to religion. [2] Based on this, bid‘ah means a newly introduced matter for which there is no evidence in the Shari‘ah to support it. If there is evidence in the Shari‘ah, then it is not considered bid‘ah, even if linguistically it is called so. [3] Characteristics of Bid‘ah: One of the characteristics of bid‘ah is opposition to the fundamental principles and teachings of religion or sect. The established principle of Islam is that what the Prophet (SAW) declared halal (lawful) remains halal (lawful) until the Day of Judgment, and what he declared haram (unlawful) remains haram (unlawful) until the Day of Judgment. [4] However, the innovator, despite this principle, either removes something from religion or adds something to it. Another characteristic of bid‘ah is that innovations usually lack any kind of religious, scriptural, or valid evidence. [5] They usually cause division and disagreement among the followers of a religion, to the extent that they agree on nothing with one another, as happened after the Messenger of Allah (SAW), when Muslims only remained united on the testimony of faith (shahadatayn). [6] Social Customs In definition, customs are norms that hold greater importance compared to other social norms, in such a way that they guide the morality of society and are considered sacred for the community. Violating them provokes a strong and immediate reaction from society, and thus they are called customs. [7] The customs and traditions of a nation can include matters such as respect for bread and salt, belief in the sanctity of water and springs, mediation by elders, [8] and rituals such as Nowruz — one of the oldest Iranian traditions preserved by Iranians of all religions and sects. Characteristics of Customs: • Customs are repeated and sustained over time until they become ingrained behavioral patterns in society. • Members of society consider themselves obliged to observe them, and they are passed down from generation to generation. • They are regarded as part of the cultural or social identity of the community, and no event or incident can change them. A clear example is the Nowruz festival among Iranians. [9] Distinguishing Between Bid‘ah and Customs Sometimes, identifying the boundary between Bid‘ah and customs can be somewhat complicated. • Some customs may originate from mistaken practices of past generations and gradually be accepted as part of religious culture. For example, people eating and being hosted in the homes of mourners, which today is accepted as part of religious culture, while from a religious perspective this act is considered makruh (discouraged). [10] • On the other hand, some customs may mistakenly be considered bid‘ah, while in reality they are rooted in the culture and traditions of the people. For example, the different methods of mourning for the Imams (AS) vary across regions. Some may consider these methods bid‘ah, but in fact they originate from local culture. A clear example is the Nakhl-gardani ceremony on the Day of Ashura for Imam Husein (AS), which developed from the traditions of central Iran. [11] Conclusion Correctly distinguishing between bid‘ah and customs is very important, because bid‘ah causes deviation and division in society, while customs can help preserve the identity and culture of the community. [1] . Al-ʿAyn, al-Farahidi, Khalil ibn Ahmad, vol. 2, p. 54. [2] . Rasa'il al-Sharif al-Murtada, al-Sayyid al-Sharif al-Murtada, vol. 2, p. 264. [3] . Jamiʿ al-ʿUlum wa al-Hikam, al-Hanbali, Ibn Rajab, vol. 2, p. 781. [4] . Basā’ir al-Darajāt, al-Saffār al-Qummi, Muhammad ibn al-Hasan, vol. 1, p. 148. [5] . ʿUmdat al-Qāri Sharh Sahih al-Bukhari, al-ʿAyni, Badr al-Din, vol. 25, p. 27. [6] . Al-Mizan fi Tafsir al-Qur’an, al-ʿAllāmah al-Tabataba’i, vol. 1, p. 5. [7] . Ashnāyi bā Mafāhim-e Asāsi-e Jāmeʿeh-shenāsi, Azadanlu, Hamid, p. 14. [8] . Bāztāb-e Rasum-e Irān-e Bastan dar Farhang-e Mardom-e Ilam, Faslnameh-ye Farhang-e Ilam, Gilani, Najm al-Din, p. 110. [9] . Majalleh-ye Yādgār (Yadegar Magazine), farvardin 1324, Year 1 - Issue 8, p. 1. [10] . Wasā’il al-Shīʿa, Shaykh Hurr al-ʿĀmili, vol. 2, p. 888. [11] . Nakhl Gardāni-ye Muharram dar Derakhsh: Negāhi Ensān-shenākhti, Hamidi, Somayeh, p. 85.

How many types of bid‘ah (innovation) are there? And do we have “good” bid‘ah? Throughout Islamic history, bid‘ah has remained a controversial and heavily discussed topic. The concept and its categorization vary significantly between Shia and Sunni scholarship. Here, we will examine different perspectives on bid‘ah and its divisions. Some Sunni scholars—such as al-Shafi‘i, Ibn Hazm, al-Ghazālī, and Ibn al-Athīr—did not view every bid‘ah as blameworthy, and even acknowledged the existence of “good innovations.” A famous example they cite is the statement of the second Sunni caliph, ‘Umar ibn al-Khaṭṭāb, who referred to the congregational performance of Tarāwīḥ prayers as a “good innovation.”[1] Ibn Ḥajar al-‘Asqalānī explained that bid‘ah refers to something newly introduced without any basis in the Sharī‘ah; however, if there is a Sharī‘ah foundation for it, it is not considered bid‘ah. Thus, in Sharī‘ah terminology, bid‘ah is condemned, whereas in its linguistic sense, it simply means anything new without precedent—whether praiseworthy or blameworthy. [2] Other Sunni scholars even divided bid‘ah into five categories, corresponding to the five rulings: obligatory, forbidden, recommended, disliked, and permissible. [3] Nevertheless, most Shia scholars and some Sunni scholars rejected these divisions. For example, al-Shāṭibī, who transmitted this categorization from earlier Sunni scholars, opposed it. He raised two main objections: first, the categorization itself lacks any Sharī‘ah evidence and is therefore a bid‘ah; second, terms like “obligatory innovation” or “recommended innovation” are contradictory, since if there is Sharī‘ah evidence for obligation, recommendation, or permissibility, the matter ceases to be bid‘ah. [4] Al-Shahīd al-Awwal, in his book "al-Qawā‘id wa al-Fawā’id", wrote that new matters arising after the Prophet (SAW) can be divided into five: obligatory (such as compiling the Qur’an), forbidden (such as prohibiting temporary marriage), recommended (such as building schools), disliked (such as overeating), and permissible (such as preparing means of comfort). Yet he emphasized that only the forbidden type is truly bid‘ah. [5] Ayatollah Subḥānī notes that al-Shahīd al-Awwal, in another work, also mentioned “disliked bid‘ah.” [6] ‘Allāmah al-Majlisī, however, rejected this fivefold division, citing a narration that states: “Every bid‘ah is forbidden.” [7] According to Shia jurists, bid‘ah in its technical sense has three defining features: 1. Alteration of religion by adding to it or subtracting from it. 2. Having no root or basis in the religion. 3. Being promoted and propagated as a religious or Sharī‘ah matter within the community. [8] Therefore, while divisions of bid‘ah may be conceivable in its linguistic sense, in its technical juristic sense such divisions are invalid. In Shia jurisprudence, bid‘ah is always considered harām. [9] [1] . Diraasaat Fiqhiyyah fi Masaa'il Khilaafiyyah, al-Tabasi, al-Sheikh Najm al-Din, p.168 / al-Bid‘ah Mafhoomuha, Haddoha wa Aatharuhā wa Mawāriduhā, al-Subhani, al-Sheikh Ja‘far, p.26–27. [2] . Fath al-Baari, al-‘Asqalani, Ibn Hajar, vol.13, p.253. [3] . al-I‘tisām, al-Shatibi, Ibrahim bin Musa, vol.1, p.241. [4] . Ibid., p.246. [5] . al-Qawā‘id wa al-Fawā’id, al-Shahid al-Awwal, vol.2, p.144. [6] . al-Bid‘ah Mafhoomuha, Haddoha wa Aatharuhā wa Mawāriduhā, al-Subhani, al-Sheikh Ja‘far, p.28. [7] . Mir’āt al-‘Uqūl fi Sharh Akhbār Āl al-Rasūl, al-‘Allāmah al-Majlisi, vol.1, p.193. [8] . Bid‘at (Mi‘yārhā wa Payāmadhā), Bayāti, Ja‘far, p.41. [9] . ‘Awā’id al-Ayyām, al-Narāqi, al-Mawlà Ahmad, p.111.

What is the difference between Bid‘ah (religious innovation) and Ibtikār (creative innovation) in a society? The fundamental difference between bid‘ah and Ibtikār (creative innovation) in religion lies in their roots and methodology. A correct understanding of these two concepts prevents intellectual stagnation and religious deviation. Bid‘ah (Religious Innovation): Linguistically, bid‘ah means creation or initiation.[1] In religious terminology, it refers to introducing something into religion that has no basis in the Qur’an or Sunnah. As ‘Allāmah Majlisī defines it, bid‘ah is the insertion of a practice or belief into religion that did not exist during the time of the Prophet (SAW). [2] This includes adding rituals or customs based on personal preference that were not part of the Prophet’s tradition. Bid‘ah may also involve altering religious rulings, such as turning a recommended (mustahabb) act into an obligatory (wājib) one. [3] In all cases, bid‘ah is unequivocally prohibited in Islam. [4] Characteristics of bid‘ah include: 1. Tampering with religion by adding or removing elements. 2. Having no roots in religious sources. 3. Being promoted and propagated as a religious or legal matter within society. [5] Ibtikār (Creative Innovation): Innovation or novelty refers to something or someone that differs from existing and familiar entities. For example, modern poetry differs from traditional forms. Innovation is the creation of something that contrasts with habitual mental constructs—in other words, it is a departure from routine. [6] In Persian, innovation means initiation, creativity, and doing something new. [7] In this sense, it resembles the word bid‘ah. In Arabic, the term "al-Ibtikār" also means doing something for the first time, [8] implying freshness and originality. However, in religious terminology, Ibtikār (Creative Innovation) is fundamentally different from bid‘ah. Ibtikār (Creative Innovation) in religion refers to developing new methods for preaching, teaching, or understanding religious texts—not adding anything to the core of religion. In this view, religious principles and texts are fixed and immutable, but the methods of understanding and interpreting them can evolve based on the needs of time and society. Given that Islamic sources like the Qur’an are meant for research, discovery, and deduction—and as Imam al-Sādiq (AS) stated, divine speech is not confined to a specific time or people—one can, with deep and broad insight, innovate within religion based on its principles. [9] The desirable form of Ibtikār (Creative Innovation) in religion, emphasized by scholars and religious authorities, is ijtihād and scholarly research in Islamic sciences, especially jurisprudence (fiqh). This is done within the framework of the Qur’an, Sunnah, and divine teachings, using proper research methodologies as outlined in the principles of jurisprudence (usūl al-fiqh). In such Ibtikār (Creative Innovation), the mujtahid (jurist) does not introduce anything from himself into religion or fiqh. Rather, he presents new interpretations based on the teachings of the Qur’an and Sunnah, extracting new rulings from general principles and sources to address emerging needs. Through such scholarly and principled Ibtikār (Creative Innovation), Shia jurisprudence has undergone numerous developments throughout history. These Ibtikārs (Creative Innovations) have enriched and expanded fiqh in every era. Today, the scope and depth of fiqh cannot be compared to that of the time of Shaykh al-Sadūq. In Shaykh al-Sadūq’s "al-Muqni‘", a concise book of jurisprudence, the texts of narrations—after omitting their chains of transmission—are presented as his legal opinions. After him, Shaykh al-Mufīd employed principles of jurisprudence in his deductions and authored "al-Muqni‘ah", which reflects his interpretations of narrations rather than their literal texts. Thus, "al-Muqni‘ah" differs from "al-Muqni‘".[10] Because of this, opponents of Shaykh al-Mufīd’s rationalist approach—despite his greatness and the praise he received from Imam al-Mahdī (AJTF) [11]—claimed: “Two groups betrayed Islam: those who usurped the caliphate of Amīr al-Mu’minīn (AS), and Shaykh al-Mufīd and those like him who introduced principles of jurisprudence into the Shia school!” These Ibtikārs (Creative Innovations) and developments in fiqh continued. Even a towering figure like al-Muqaddas al-Ardabīlī, with his unmatched piety and sanctity, resolved many jurisprudential challenges through his Ibtikārs (Creative Innovations) and research, paving new paths for later scholars. Subsequently, Shaykh al-Ansārī, with his intelligence and deep insight, brought about a major transformation in fiqh and its principles. [12] Therefore, Ibtikārs (Creative Innovations) in fiqh are entirely within the framework of scholarly principles and ijtihād. They arise from meticulous study of the Qur’an and narrations and align with the correct methodology of jurisprudence. For this reason, such Ibtikārs (Creative Innovations) are not only accepted but are considered among the honors of Islamic scholarship, clearly distinct from bid‘ah. Correctly distinguishing between these two concepts—Bid‘ah (religious innovation) and Ibtikār (creative innovation)—is of great importance. At certain points in history, some Islamic movements became so intellectually rigid that they labeled every new idea or practice as bid‘ah. They even prohibited the use of modern tools simply because they did not exist during the Prophet’s time. For example, the group "Ikhwān al-Tawḥīd" believed that modern inventions like the telegraph, telephone, automobile, and airplane were tools of Satan. [13] Conclusion: Thus, we can conclude that the essential difference between Bid‘ah (religious innovation) and Ibtikār (creative innovation) in religion lies in their roots and methodology. Bid‘ah involves adding or removing something from religion without any basis in the Qur’an and Sunnah. In contrast, Ibtikār (creative innovation) is based on religious principles and sources (like the Qur’an and Sunnah) and employs proper methods of ijtihād and research to address new needs. Intellectual rigidity and rejection of Ibtikārs (creative innovation) that align with religious principles can cause serious harm to religion and society, as seen in the example of Ikhwān al-Tawḥīd. Therefore, correctly identifying the difference between bid‘ah and Ibtikār (creative innovation) is both necessary and vital. [1] . Majmaʿ al-Baḥrayn, al-Ṭurayḥī al-Najafī, Fakhr al-Dīn, vol. 1, p. 164 / Tahdhīb al-Lughah, al-Azharī, Muḥammad ibn Aḥmad, vol. 2, p. 142. [2] . Biḥār al-Anwār, ʿAllāmah al-Majlisī, vol. 74, p. 202. [3] . Farhang-e Shīʿah, Khaṭībī Kūshkak, Muḥammad, p. 153. [4] . ʿAwāʾid al-Ayyām, al-Narāqī, al-Mawlā Aḥmad, p. 111. [5] . Bidʿat (Miʿyārhā va Payāmadhā), Bayātī, Jaʿfar, p. 41. [6] . Article: What is innovation?, Ganjī, Ḥamzah, p. 1. [7] . Lughatnāmah, Dehkhodā, ʿAlī Akbar, vol. 14, p. 22767. [8] . Tāj al-ʿArūs min Jawāhir al-Qāmūs, al-Murtaḍā al-Zabīdī, vol. 6, p. 113 / Majmaʿ al-Baḥrayn, al-Ṭurayḥī al-Najafī, Fakhr al-Dīn, vol. 1, p. 233 / Tafsīr al-Tibyān, Shaykh al-Ṭūsī, vol. 9, p. 497. [9] . Majmūʿah Āthār, Muṭahharī, Murtaḍā, vol. 3, pp. 199–201. [10] . Behtarin-hā va Badtarin-hā az Dīdgāh-e Nahj al-Balāghah, Miṣbāḥ Yazdī, Muḥammad Taqī, p. 279. [11] . Riyāḍ al-ʿUlamāʾ wa Ḥiyāḍ al-Fuḍalāʾ, Afandī, ʿAbd Allāh ibn ʿĪsā Bēg, vol. 5, p. 177. [12] . Behtarin-hā va Badtarin-hā az Dīdgāh-e Nahj al-Balāghah, Miṣbāḥ Yazdī, Muḥammad Taqī, p. 279. [13] . The World Congress of Extremist and Takfiri movements from the point of view of Islamic scholars, Akhwan al-Tawheed article, History and Report, p. 39.

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

What is the Holy Quran's View on Innovation (Bid'ah)? The term "bid'ah" (innovation) is one of the important concepts in the Holy Quran. This concept refers to adding to or changing the Divine religion without the permission of Almighty Allah. [1] The significance of this issue is such that it is mentioned and emphasized against in several verses of the Holy Quran. Here are a few relevant examples: Allah Almighty did not prescribe a ritual named monasticism (Rahbāniyyah) as a religious practice, but the monks themselves founded this custom, essentially creating an innovation. The Holy Quran states in Surah Al-Hadid: "And monasticism which they innovated; We did not prescribe it for them..."[2] In another verse, Allah tells the opponents of the Prophet (SAW) that giving the mission to someone like Muhammad (SAW) is not a new affair or an innovation (bid'ah), but Allah had previously granted this status to others. This event is mentioned in Surah Al-Ahqaf, quoting Allah Almighty: "Say, 'I am not an innovation among the messengers, and I do not know what will be done with me or with you. I only follow what is revealed to me, and I am not but a clear warner.'"[3] Another example of verses that, despite not using the word "bid'ah" or its derivatives, contain content indicating a prohibition against innovating in religion, is Allah's condemnation of the polytheists. The Almighty asks them why they have arbitrarily forbidden some of Allah's lawful sustenance and permitted others—did Allah permit them, or are they forging lies against Allah? In Surah Yunus, it is stated: "(Say to the Arab polytheists), 'Tell me, concerning the provision that Allah has sent down for you (and permitted), yet you, by your own will, make some of it unlawful and some lawful—is this by Allah's command, or are you inventing a lie against Allah?'"[4] Elsewhere in the same Surah, Allah tells the Prophet (SAW): "And when Our clear verses are recited to them, those who do not expect to meet Us [and be judged for their deeds] say, 'Bring a Quran other than this, or change it [to verses that suit our desires]!' Say, 'It is not for me to change it on my own accord; I only follow what is revealed to me. Indeed, I fear the punishment of a tremendous Day if I should disobey my Lord.'"[5] Furthermore, Allah Almighty states to the Muslims: "And do not say, concerning that which your tongues assert falsely, 'This is lawful and this is unlawful,' to invent a lie against Allah. Indeed, those who invent a lie against Allah will never succeed."[6] In another place, Allah Almighty labels those whose rulings do not conform to Allah's command as disbelievers, wrongdoers, and defiantly disobedient (Kāfirūn, Ẓālimūn, and Fāsiqūn). [7] Similarly, Allah Almighty severely condemns those who establish a religion from themselves without His permission. We read this in Surah Ash-Shūrā: "Or do they have partners who have legislated for them a religion which Allah has not ordained? [Whereas, legislating religion is the exclusive right of Allah, and no one should establish a religion from themselves.] If not for the decisive decree [of Allah] for their respite, judgment would have been given between them [with destruction and ruin]; and indeed, for the wrongdoers, there will be a painful punishment." [8] Conclusion: By examining these noble verses, we can conclude that the term "bid'ah" has a Quranic root. Allah's religion has specific laws and rulings that no one has the right to alter or add to. Any act of innovation in religion is not only reprehensible and unacceptable but is considered a great and unforgivable sin. Following the commands of Allah and His Prophet, and returning to the Quran and the Sunnah during times of disagreement, is the only correct and logical way to preserve the originality and purity of the faith. [1] . For further explanation, refer to: What is Bid‘ah (Innovation), and How Is It Defined? [2] . Al-Hadid: 27 «ثُمَّ قَفَّيْنَا عَلَىٰ آثَارِهِمْ بِرُسُلِنَا وَقَفَّيْنَا بِعِيسَى ابْنِ مَرْيَمَ وَآتَيْنَاهُ الْإِنْجِيلَ وَجَعَلْنَا فِي قُلُوبِ الَّذِينَ اتَّبَعُوهُ رَأْفَةً وَرَحْمَةً وَرَهْبَانِيَّةً ابْتَدَعُوهَا مَا كَتَبْنَاهَا عَلَيْهِمْ إِلَّا ابْتِغَاءَ رِضْوَانِ اللَّهِ فَمَا رَعَوْهَا حَقَّ رِعَايَتِهَا ۖ فَآتَيْنَا الَّذِينَ آمَنُوا مِنْهُمْ أَجْرَهُمْ ۖ وَكَثِيرٌ مِنْهُمْ فَاسِقُونَ» [3] . Al-Ahqaf: 9 «قُلْ مَا كُنْتُ بِدْعًا مِنَ الرُّسُلِ وَمَا أَدْرِي مَا يُفْعَلُ بِي وَلَا بِكُمْ ۖ إِنْ أَتَّبِعُ إِلَّا مَا يُوحَىٰ إِلَيَّ وَمَا أَنَا إِلَّا نَذِيرٌ مُبِينٌ» [4] . Al-Yunus: 59 «قُلْ أَرَأَيْتُمْ مَا أَنْزَلَ اللَّهُ لَكُمْ مِنْ رِزْقٍ فَجَعَلْتُمْ مِنْهُ حَرَامًا وَحَلَالًا قُلْ آللَّهُ أَذِنَ لَكُمْ ۖ أَمْ عَلَى اللَّهِ تَفْتَرُونَ» [5] . Al-Yunus: 15 «وَإِذَا تُتْلَىٰ عَلَيْهِمْ آيَاتُنَا بَيِّنَاتٍ ۙ قَالَ الَّذِينَ لَا يَرْجُونَ لِقَاءَنَا ائْتِ بِقُرْآنٍ غَيْرِ هَٰذَا أَوْ بَدِّلْهُ ۚ قُلْ مَا يَكُونُ لِي أَنْ أُبَدِّلَهُ مِنْ تِلْقَاءِ نَفْسِي ۖ إِنْ أَتَّبِعُ إِلَّا مَا يُوحَىٰ إِلَيَّ ۖ إِنِّي أَخَافُ إِنْ عَصَيْتُ رَبِّي عَذَابَ يَوْمٍ عَظِيمٍ» [6] . An-Nahl: 116 «وَلَا تَقُولُوا لِمَا تَصِفُ أَلْسِنَتُكُمُ الْكَذِبَ هَٰذَا حَلَالٌ وَهَٰذَا حَرَامٌ لِتَفْتَرُوا عَلَى اللَّهِ الْكَذِبَ ۚ إِنَّ الَّذِينَ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ لَا يُفْلِحُون» [7] . Al-Ma'idah: 44-45 «إِنَّا أَنْزَلْنَا التَّوْرَاةَ فِيهَا هُدًى وَنُورٌ ۚ يَحْكُمُ بِهَا النَّبِيُّونَ الَّذِينَ أَسْلَمُوا لِلَّذِينَ هَادُوا وَالرَّبَّانِيُّونَ وَالْأَحْبَارُ بِمَا اسْتُحْفِظُوا مِنْ كِتَابِ اللَّهِ وَكَانُوا عَلَيْهِ شُهَدَاءَ ۚ فَلَا تَخْشَوُا النَّاسَ وَاخْشَوْنِ وَلَا تَشْتَرُوا بِآيَاتِي ثَمَنًا قَلِيلًا ۚ وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللَّهُ فَأُولَٰئِكَ هُمُ الْكَافِرُونَ - وَكَتَبْنَا عَلَيْهِمْ فِيهَا أَنَّ النَّفْسَ بِالنَّفْسِ وَالْعَيْنَ بِالْعَيْنِ وَالْأَنْفَ بِالْأَنْفِ وَالْأُذُنَ بِالْأُذُنِ وَالسِّنَّ بِالسِّنِّ وَالْجُرُوحَ قِصَاصٌ ۚ فَمَنْ تَصَدَّقَ بِهِ فَهُوَ كَفَّارَةٌ لَهُ ۚ وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللَّهُ فَأُولَٰئِكَ هُمُ الظَّالِمُونَ» [8] . Ash-Shura: 21 «أَمْ لَهُمْ شُرَكَاءُ شَرَعُوا لَهُمْ مِنَ الدِّينِ مَا لَمْ يَأْذَنْ بِهِ اللَّهُ ۚ وَلَوْلَا كَلِمَةُ الْفَصْلِ لَقُضِيَ بَيْنَهُمْ ۗ وَإِنَّ الظَّالِمِينَ لَهُمْ عَذَابٌ أَلِيمٌ»

How Innovation (Bid‘ah) Is Described in the Narrations? In many books of hadith, there are numerous narrations concerning Bid‘ah that describe it as a great sin and a manifest prohibition, urging Muslims to strictly avoid it. These narrations summarize that every form of Bid‘ah in religion must be avoided, for every Bid‘ah leads to misguidance. Innovation in Shia Narrations In Shia narrations, introducing innovations into religion is strongly forbidden, and innovators are described as those who have deviated from the path of truth. Imam al-Sadiq (AS) said: “Do not associate or sit with the people of innovation, for in the eyes of others you will be regarded as one of them; the Messenger of Allah (SAW) said: A person follows the religion of his companion.”[1] This narration from Imam al-Sadiq (AS) emphasizes avoiding companionship and friendship with those who innovate in religion, as such associations can cause others to see you as one of them and may negatively influence your faith and beliefs. Imam Ali (AS) also said: “No innovation is ever introduced except that a Sunnah is abandoned because of it. Therefore, beware of innovations and do not leave the straight and clear path; for the firmly rooted ancient traditions of Islam are the best matters, and innovations are the worst deeds!” [2] The Prophet (SAW) said: “When you see a person of innovation, confront him harshly.” [3] In another narration, he said: “Whoever goes to an innovator and shows him respect has indeed contributed to the destruction of Islam.” [4] Imam al-Sadiq (AS) also said: “Whoever smiles at an innovator has aided him in the destruction of his religion.” [5] These narrations emphasize that when encountering an innovator, one should respond firmly to prevent the spread of innovation and deviation in religion. This recommendation aims to safeguard the authenticity and integrity of religion and to prevent the distortion of divine teachings. It shows the dangers and negative consequences of supporting or approving innovators and stresses the need to avoid any form of association or respect that may legitimize them, thereby preserving the purity of the faith. Innovation in Sunni Narrations In Sunni narrations, innovation is likewise considered a deviation from the Prophet’s Sunnah and the core teachings of Islam and is consistently condemned. For example, Ibn Majah and Ahmad ibn Hanbal narrate from the Prophet (SAW) that every innovation leads to misguidance, and no people ever introduce an innovation without abandoning a Sunnah in its place. [6] This statement highlights the importance of preserving authentic traditions and avoiding unfounded novelty in religious matters. In another narration, Aisha reported that the Messenger of Allah (SAW) said: “Whoever introduces something into this religion that does not belong to it, it shall be rejected.” [7] The Prophet (SAW) also said in another narration: “Whoever establishes a good practice in Islam and it is followed after him will receive a reward equal to that of those who act upon it, without their reward being diminished in the least. And whoever establishes an evil practice in Islam and it is followed after him will bear a burden equal to that of those who act upon it, without their burden being reduced.” [8] This hadith illustrates the value of establishing righteous traditions and the need to avoid reprehensible innovations. Conclusion Innovation (bid‘ah) is one of the essential and sensitive issues in Islam, consistently stressed in both Shia and Sunni narrations. Introducing innovation into religion is condemned as a harmful act that leads to deviation from the true path and abandonment of sacred traditions. Numerous narrations from the Prophet (SAW) and the infallible Imams (AS) highlight the importance of avoiding innovation and preserving the purity and authenticity of religion. According to these narrations, the only right path in religion is adhering firmly to authentic teachings and traditions while avoiding baseless innovations. These emphases are meant to protect the faith and prevent deviation and distortion of divine teachings. [1] . al-Kāfī, al‑Shaykh al‑Kulaynī, vol. 2, p. 375. [2] . Nahj al‑Balāghah, khuṭbah (sermon) 145, p. 202 / Biḥār al‑Anwār, al‑ʿAllāmah al‑Majlisī, vol. 2, p. 264. [3] . Kanz al‑ʿUmmāl fī Sunan al‑Aqwāl wa‑l‑Afʿāl, al‑Muttaqī al‑Hindī, vol. 1, p. 388. [4] . al‑Kāfī, al‑Shaykh al‑Kulaynī, vol. 1, p. 54. [5] . Biḥār al‑Anwār, al‑ʿAllāmah al‑Majlisī, vol. 47, p. 217. [6] . Sunan Ibn Mājah, Ibn Mājah, vol. 1, p. 17 / Musnad Aḥmad, Aḥmad ibn Ḥanbal, vol. 28, p. 375. [7] . Ṣaḥīḥ Muslim, Muslim, vol. 3, p. 1343. [8] . Ibid, vol. 4, p. 2059.

What are some of the well-known innovations (bid‘ah) in Islamic history? Bid‘ah refers to the introduction of something new that has no foundation in the Qur’an or Sunnah and is carried out solely based on personal or group opinions.[1] Throughout Islamic history, numerous innovations have occurred, some of which have had significant impacts on Muslim societies. Below are a few examples of well-known bid‘ahs: Innovation in Tarawih Prayer One of the earliest and most well-known innovations in Islamic history is the congregational Tarawih prayer. After the passing of the Prophet Muhammad (SAW), Umar ibn al-Khattab, the second caliph, initiated the practice of performing Tarawih in congregation. Abdurrahman ibn Abdul Qari narrates that on one of the nights of Ramadan, he went to the mosque with Umar ibn al-Khattab and observed that some people were praying individually while others prayed in groups. Umar remarked, “I think it would be better if I gathered these worshippers under one imam.” He then appointed Ubayy ibn Ka‘b to lead the congregational prayer. Abdurrahman ibn Abdul Qari continues that on another night, he went out with Umar and saw people praying behind one imam. Umar responded by saying, “What a good innovation this is.” [2] Thus, Umar ibn al-Khattab established the congregational Tarawih prayer, which came to be known as a “good innovation.” This was despite the fact that the Prophet Muhammad (SAW) performed this prayer individually. Sunni scholars have also affirmed that Umar was the first to gather people under one imam for Tarawih, and that such a practice did not exist during the time of the Prophet (SAW) or the first caliph. [3] Crossing Hands During Prayer (Takattuf) Another major innovation in Islamic history introduced by prominent Sunni figures is the practice of crossing the hands during prayer, which has also been attributed to the Prophet Muhammad (SAW). [4] However, Sunni scholars acknowledge that the reason for the differing rulings among the four Sunni schools of thought regarding this practice is that it is not part of the Prophet’s tradition, and people themselves introduced it. [5] In fact, Sunni texts contain a narration that contradicts this practice. Muhammad ibn Umar and Ibn ‘Ata report that Abu Humayd al-Sa‘idi heard from ten companions of the Prophet (SAW), including Abu Qatadah. Abu Humayd said, “I am the most knowledgeable among you about the prayer of the Messenger of Allah (SAW).” They said, “Describe it.” He said: “When the Messenger of Allah (SAW) stood for prayer, he raised his hands until they were level with his ears, then said the takbir. He stood until every part of his body was settled, then recited al-Fatiha and another surah. He said the takbir again, raised his hands to his ears, then bowed, placing his palms on his knees. He remained still, neither raising nor lowering his head excessively, and said, ‘Allah hears the one who praises Him.’ Then he raised his hands to his ears again, said ‘Allahu Akbar,’ and prostrated, placing his palms beside him. He raised his head, sat on his left foot, spread his toes during prostration, and repeated the process. Everyone said, ‘You have spoken the truth; this is how the Messenger of Allah (SAW) prayed.’” [6] Saying “As-Salatu Khayrun Min an-Nawm” in the Fajr Adhan Another innovation in Islamic history is the addition of the phrase “As-Salatu Khayrun Min an-Nawm” (“Prayer is better than sleep”) in the Fajr adhan, which some Muslims (Ahl al-Sunnah) attribute to the Prophet Muhammad (SAW). [7] However, Sunni scholars have recorded the following: Hasan ibn Muslim reported that a man asked Tawus (who was sitting with a group), “O Abu ‘Abd al-Rahman! Since when has the phrase ‘As-Salatu Khayrun Min an-Nawm’ been said?” Tawus replied, “This phrase was not said during the time of the Messenger of Allah (SAW). Rather, Bilal heard it from a man who was not a mu’adhin during the time of Abu Bakr, after the Prophet’s death, and adopted it in the adhan. Abu Bakr’s rule did not last long, and when Umar came, he said, ‘I wish we could forbid Bilal from this thing he introduced!’ But he apparently forgot to do so. Thus, people have continued to say this phrase in the adhan to this day.” [8] Conclusion In Islamic history, certain practices that became common after the Prophet Muhammad (SAW) without any religious basis—such as performing Tarawih in congregation (during Ramadan), crossing hands during prayer (takattuf), and adding “As-Salatu Khayrun Min an-Nawm” to the Fajr adhan—are examples of practical distortions and innovations in Islamic worship that later became entrenched in Muslim communities. It is necessary to note that recognizing these innovations not only prevents us from repeating historical mistakes but is also a path to returning to the authentic teachings of the religion. In this pursuit, referencing the Quran, the authentic Sunnah, and consulting with steadfast scholars serves as a guiding light for preserving the unity and intellectual integrity of the Islamic Ummah and avoiding innovations. [1] . Rasā'il Al-Sharīf Al-Murtaḍā, Al-Sayyid Al-Sharīf Al-Murtaḍā, Vol 2, p 264 / Biḥār Al-Anwār, Al-ʿAllāmah Al-Majlisī, Vol 74, p 202. [2] . Ṣaḥīḥ Al-Bukhārī, Al-Bukhārī, Vol 3, p 45. [3] . Tārīkh Al-Ṭabarī, Al-Ṭabarī, Abū Jaʿfar, Vol 4, p 209 / Tahdhīb Al-Asmāʾ wa Al-Lughāt, Al-Nawawī, Abū Zakarīyāʾ, Vol 2, p 12 / Al-Bidāyah wa Al-Nihāyah, Ibn Kathīr, Vol 7, p 150 / Al-Ins Al-Jalīl, Al-ʿUlaymī, Abū Al-Yaman, Vol 1, p 260 / Al-Awāʾil li-Al-ʿAskarī, Al-ʿAskarī, Abū Hilāl, p 152. [4] . Ṣaḥīḥ Al-Bukhārī, Al-Bukhārī, Vol 1, p 148. [5] . Bidāyat Al-Mujtahid wa Nihāyat Al-Muqtaṣid, Ibn Rushd, Vol 1, p 112. [6] . Sunan Ibn Mājah, Ibn Mājah, Vol 1, p 280 / Sunan Abī Dāwūd, Al-Sijistānī, Abī Dāwūd, Vol 1, p 194 / Sunan Al-Tirmidhī, Al-Tirmidhī, Muḥammad ibn ʿĪsá, Vol 2, p 150 / Sunan Al-Dārimī, Al-Dārimī, Abū Muḥammad, Vol 2, p 855 / Al-Sunan Al-Kubrá, Al-Bayhaqī, Abū Bakr, Vol 2, p 105 / ʿUmdat Al-Qārī Sharḥ Ṣaḥīḥ Al-Bukhārī, Al-ʿAynī, Badr Al-Dīn, Vol 6, p 104 / Ṣaḥīḥ Ibn Ḥibbān, Ibn Ḥibbān, Vol 5, p 195. [7] . Al-Muʿjam Al-Kabīr, Al-Ṭabarānī, Vol 7, p 174. [8] . Muṣannaf ʿAbd Al-Razzāq Al-Ṣanʿānī, Al-Ṣanʿānī, ʿAbd Al-Razzāq, Vol 1, p 474.

What Is Muwasat and How Does It Manifest in the Mourning of Imam Hussain (AS)? The word Muwasāt (مواسات) derives from the Arabic root “أسو,” meaning to share one’s possessions and what one has with others, especially by giving from what one needs—not merely from surplus.[1] True financial muwasat occurs when a person gives from their own necessities to help another; giving only from excess does not qualify as muwasat. [2] Muwasat in Islamic Narrations In Islamic traditions, the usage of “muwasat” aligns with its linguistic root. Sometimes it appears in an unrestricted form, [3] and often it refers specifically to financial support and livelihood. [4] The general narrations may point to a broader meaning—support through wealth, life, honor, and more—while financial muwasat highlights the clear and vital act of aiding the needy with material resources. Several Shia traditions provide a deeper explanation of the spiritual and social dimensions of Muwasāt. In one narration, Imam Ali (AS) says: “I command you to practice muwasat with your brothers in faith—those who affirm the Prophet (SAW) and me, and obey us—by sharing what Allah has granted you and made you superior in. Relieve their poverty, mend their broken lives. Be equal with those who share your level of faith, and prefer those who surpass you in religion over yourself in benefiting from your wealth. Let Allah see that His religion is dearer to you than your possessions, and that His friends are more honored to you than your own family.” [5] In another narration, Asbagh ibn Nubāta asked Imam Ali (AS) about how Muwasāt and equality are achieved. The Imam replied: “Practice muwasat with your believing brother in all that Allah has provided you. Do not deprive him. Do not test him in his religion; and if you do and find that he possesses true faith and pure monotheism, then treat him equally in all your possessions—whether little or abundant, old or new.” [6] A Practical Example: Muwasat in the Battle of Uhud A clear example of muwasat in the life of Amir al-Mu'minin (AS) is seen in the Battle of Uhud. When his sword broke, the Prophet (SAW) gave him his own sword, Dhulfiqar. Imam Ali (AS) defended the Prophet (SAW) with unmatched bravery, sustaining over sixty wounds to his head, face, and body according to some historians. At that moment, the angel Gabriel said to the Prophet (SAW): “O Muhammad! This is the true meaning of muwasat.” The Prophet (SAW) replied: “Ali is from me, and I am from him.” Gabriel added: “And I am from both of you.” [7] From linguistic and narrative sources, we understand that a person who practices muwasat is one who empathizes with others, shares in their pain, defends them with wealth and life, and sees no distinction between himself and others. Muwasat with One’s Life in Karbala The highest and most difficult form of muwasat is offering one’s life. On the night of Ashura, when Imam Hussain (AS) confirmed the loyalty of his remaining companions, he said: “Whoever practices muwasat with us by offering his life will be with us tomorrow in Paradise, safe from the wrath of the Merciful.” [8] He referred to those who stayed as “those who practice muwasat with their lives.” The beauty of this sacrifice is seen in many moments of Karbala. When Hurr ibn Yazid al-Riyahi repented, he came to Imam Hussain (AS) and said: “I have come to offer my life in muwasat with you, and to sacrifice myself for you.”[9] He proved his words with action. This is the pinnacle of selflessness—giving one’s life for truth and to support the oppressed. The ultimate example of muwasat is embodied by Hazrat Abul-Fadl al-Abbas, who sacrificed himself for his noble brother Imam Hussain (AS). His loyalty and valor are immortalized in his Ziyarat: “Peace be upon Abul-Fadl al-Abbas, son of Amir al-Mu'minin (AS), who practiced muwasat with his brother by offering his life, who prepared for his Hereafter from his present, who protected him, who strove to bring water to him, and whose hands were severed in the process…”[10] Mourning as a Form of Muwasat In another narration, Masma’—a companion of Imam Sadiq (AS)—refrained from eating during the days of mourning for Imam Hussain (AS), so that his grief would be visible. Imam Sadiq (AS) praised him and prayed for him. [11] This act was a form of muwasat with the oppressed Imam of Karbala—a heartfelt solidarity that springs from the soul of a devoted Shia. Thus, mourning rituals for Imam Hussain (AS) are themselves expressions of muwasat. On the day of Ashura, many Shia refrain from eating and drinking, or engage in chest-beating and symbolic chain-striking (within religious and rational bounds) to commemorate the thirst, hunger, and wounds of the Imam (AS). When done with sincerity and in the spirit of solidarity with the oppressed, these acts carry spiritual merit and are religiously recommended. Muwasat with Imam Hussain (AS) is not merely emotional, it is a profound intellectual and spiritual bond. It draws the Shia closer to the essence of Ashura and aligns their soul with the spirit of sacrifice and devotion of the Ahl al-Bayt (AS). [1] . Lisan al-‘Arab, Ibn Manzur, vol. 14, p. 35 / Majma‘ al-Bahrayn, Turaishi, Fakhr al-Din, vol. 1, p. 76 / Taj al-‘Arus, Zabidi, Muhammad Murtada, vol. 37, p. 76. «والمُوَاسَاة: الْمُشَارَكَةُ والمُساهَمة فِي الْمَعَاشِ وَالرِّزْقِ» [2] . Majma‘ al-Bahrayn, Turaishi, Fakhr al-Din, vol. 1, p. 76. [3] . Al-Kafi, Shaykh al-Kulayni, vol. 2, p. 145. [4] . Al-Khisal, Shaykh al-Saduq, vol. 2, p. 351. [5] . Tafsir al-Imam al-‘Askari (AS), p. 175 / Al-Ihtijaj, al-Tabarsi, Abu Mansur, vol. 1, p. 238. [6] . Al-Hidayah al-Kubra, al-Khasibi, Husayn ibn Hamdan, p. 440. [7] . Tafsir al-Qummi, al-Qummi, ‘Ali ibn Ibrahim, vol. 1, p. 116. [8] . Mawsu‘at Kalimat al-Imam al-Husayn, Sharifi Mahmoud, p. 399. «مَن واسانا بِنَفسِهِ کانَ مَعَنا غَداً فِى الجَنانِ نَجیاً مِن غَضَبِ الرَّحمانِ» [9] . Tarikh al-Umam wal-Muluk, al-Tabari, Ibn Jarir, vol. 5, p. 428. [10] . Bihar al-Anwar, ‘Allamah al-Majlisi, vol. 45, p. 66. «السَّلَامُ عَلَی أَبـِی الْفـَضْلِ الْعَبَّاسِ بـْنِ أَمـِیرِ الْمـُؤْمِنِینَ الْمُوَاسِی أَخَاهُ بِنَفْسِهِ الْآخِذِ لِغَدِهِ مـِنْ أَمـْسِهِ الْفَادِی لَهُ الْوَاقِی السَّاعِی إِلَیهِ بِمَائِهِ الْمَقْطُوعَةِ یدَاهُ....» [11] . Kamil al-Ziyarat, Ibn Qulawayh al-Qummi, p. 108.

What is Bid‘ah (Innovation), and How Is It Defined? Throughout history, the concept of bid‘ah has always been significant and often debated; from positive and constructive innovations to negative changes and transformations that may affect social, religious, and cultural structures, bid‘ah has always held a particular place in societies; understanding the concept of bid‘ah and distinguishing it from positive innovations and changes is essential, as this can help us consciously and effectively face transformations and changes; now let us examine the definition of "bid‘ah" in both literal and terminological contexts: Linguistic Meaning: Literally, bid‘ah means creating something without a previous background and model;[1] this concept can pertain to speech or actions that have no precedent and are regarded as a sort of innovation; this is why Allah is called Badi‘ al-Samāwāt wa al-Arḍ, "The Originator of the heavens and the earth..." [2] since He created the heavens and the earth without a model and resembling nothing that came before. Elsewhere in the Holy Qur'an, it is stated: "Say, I am not a newcomer among the messengers..."; [3] meaning say, I am not something new among the prophets, and many prophets have come before me; this verse also points to the same concept that innovation and novelty has also existed in the history of the prophets. [4] Innovation in terminology: The terminological definition of bid‘ah means creating something new that has no basis in the Book and the traditions; as Sayyid Murtaḍa defines bid‘ah: It means adding to religion or subtracting from it with reference to religion; [5] likewise, Allameh Majlisi has stated in defining bid‘ah: "Bid‘ah in Sharia is something that has emerged after the Prophet (SAW) and has no specific text about it, and is not included in general religious principles, or there has been no specific or general prohibition regarding it." [6] Mohaghegh Aashtiani has defined bid‘ah as follows: "Any action that is not established by the legislator cannot be performed with the belief that it is from the legislator. However, it may be carried out in a way that seems to be from the legislator, or it may be introduced to others as if it were religious; and this is a form of legislation and an introduction into the religion even if the doer does not actually consider it religious. And this is the very definition of bid‘ah." [7] To further explain, we can describe bid‘ah in this way: bid‘ah is a type of intervention in the realm of divine legislation; meaning that the innovator intends to take God's place and create new laws and propagate them among people; in other words, bid‘ah means introducing new beliefs or religious practices without reference to credible sources like the Quran and the traditions of the infallible Imams (AS). In contrast to bid‘ah, "tradition" refers to a collection of beliefs, ethics, and practical rulings that were established by the Messenger of Allah (SAW) and the infallible Imams (AS). [8] In conclusion, it should be noted that bid‘ah, with all the complexities and multiple aspects it possesses, can be both challenging and opportunistic; the difference between bid‘ah and tradition is actually the difference between change without reference to principles and change with adherence to principles; understanding this distinction allows us to better manage transformations and benefit from beneficial renewal. [1] . Majmaʿ al‑Baḥrayn, al‑Ṭurayḥī al‑Najafī, Fakhr al‑Dīn, vol. 1, p. 164. [2] . Al‑Baqarah: 117 «بَدِيعُ السَّمَاوَاتِ وَالْأَرْضِ ۖ وَإِذَا قَضَىٰ أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُنْ فَيَكُونُ» [3] . Al‑Aḥqāf: 9 «قُلْ مَا كُنْتُ بِدْعًا مِنَ الرُّسُلِ وَمَا أَدْرِي مَا يُفْعَلُ بِي وَلَا بِكُمْ ۖ إِنْ أَتَّبِعُ إِلَّا مَا يُوحَىٰ إِلَيَّ وَمَا أَنَا إِلَّا نَذِيرٌ مُبِينٌ» [4] . jamharat al-lughah, ibn duraid, vol. 1, p. 298 /  Tahdhīb al‑Lughah, al‑Azharī, Muḥammad ibn Aḥmad, vol. 2, p. 142 / Al‑Furūq fī al‑Lughah, Abū Hilāl al‑ʿAskarī, p. 126 / Al‑Mufradāt fī Gharīb al‑Qurʾān, al‑Rāghib al‑Iṣfahānī, p. 39. [5] . Rasāʾil al‑Sharīf al‑Murtaḍā, al‑Sayyid al‑Sharīf al‑Murtaḍā, vol. 2, p. 264. [6] . Biḥār al‑Anwār, al‑ʿAllāmah al‑Majlisī, vol. 74, p. 202. [7] . Baḥr al‑Fawāʾid fī Sharḥ al‑Farāʾid, al‑Āshtiyānī, al‑Mīrzā Muḥammad Ḥasan, vol. 1, p. 384. [8] . ʿAwāʾid al‑Ayyām, al‑Narāqī, al‑Mullā Aḥmad, p. 113 «... فالبدعة فعل قرره غير الشارع شرعا...»

Is the mourning of the Ahl al-Bayt for Imam Hussein (AS) an emergency or a legitimate tradition? Ashura is the peak of oppression and the manifestation of the highest levels of love and sacrifice in the history of Islam. In this event, not only were Imam Hussein (AS) and his companions martyred, but his household also created scenes of sorrow and grief in tragedy and captivity that will remain forever in the heart of history. One of the questions raised in this regard is whether the intense mourning of the Ahl al-Bayt (AS) such as tearing garments, striking oneself, shouting, and wailing is merely an emergency reaction or is it a legitimate and emulatable tradition for the Shiites? In this writing, based on credible narrations, linguistic and customary analysis, the conduct of the Ahl al-Bayt (AS), and the fatwas of jurists, we will show that intense mourning for Imam Hussein (AS) is not only permissible but recommended and rewarded, and is considered one of the divine rituals. Review of General Narrations on the Legitimacy of Lamentation To enter the discussion, we must first refer to a group of narrations that generally indicate the permissibility and desirability of lamentation and weeping in the tragedy of the Ahl al-Bayt (AS). These narrations exclude the principle of mourning from the realm of dislike and introduce it as a rewarded act of worship. Among them, the Commander of the Faithful (AS) stated at the grave of the Prophet (SAW): Patience is beautiful in all situations except for your tragedy, and lamentation is frowned upon everywhere except in relation to you.[1] Imam Sadiq (AS) also states: Any form of lamentation and crying is disliked, except in the tragedy of Imam Hussein (AS). [2] These narrations demonstrate that the sufferings of the Ahl al-Bayt (AS) are not of the ordinary kind; rather, mourning for them is itself an act of worship that elevates a person to a position of closeness to Allah (SWT). Specific Narrations in Support of Striking, Tearing Garments, and Shouting After examining the general narrations, we now turn to a group of specific narrations that support actions such as striking oneself, tearing garments, yelling, and wailing in specific cases. In a narration from Imam Sadiq (AS), it is mentioned: The Fatimid women in Karbala tore their garments and struck their faces, and it should be done similarly for one like Hussein (AS). [3] In the Ziyarat of the sacred region, it is also stated: The women, with uncovered faces, struck their faces and shouted loudly. [4] Even the heavenly houris and angels wail and shout in mourning for Imam Hussein (AS). [5] And it is narrated from the Prophet (SAW): "Fatimah (SA) on the Day of Resurrection, upon seeing the headless body of Hussein (AS), lets out a cry so loud that all creatures begin to weep." [6] Linguistic and Common Analysis of Jazza' from Meaning to Instance To better understand these narrations, it is necessary to delve into the concept of Jazza’ (grief) in language and common understanding. Jazza’ in language means restlessness, and in common terms, any act that signifies restlessness, from intense crying to shouting, striking oneself, tearing the collar, and even bleeding from crying is considered Jazza’. Imam Baqir (AS) defines Jazza’ as follows: the most intense Jazza’ involves a loud cry, striking the face and chest, and pulling out hair. [7] Examples of Jazza’ are also mentioned in the Quran, such as Jacob (AS) going blind in the separation from Joseph. [8] The Practice of the Ahl al-Bayt (AS) in Mourning Now that the legitimacy of Jazza' has been established, it is time to examine the practical conduct of the Ahl al-Bayt (AS) in mourning. This practice not only provides theoretical approval but also serves as a practical model for the Shi'a. Abu Haroon al-Makfoof states: "When I recited poetry, Imam Sadiq (AS) wept, and then the sound of cries and wails from the women of the household rose." [9] In multiple instances, the Imams (AS) instructed poets to recite poetry so that the household would cry and shout. In one occasion, Umm Farwah, the daughter of Imam Sadiq (AS), cried out so loudly that it echoed throughout the city. [10] Imam Hasan Askari (AS), at the funeral of his father Imam Hadi (AS), tore his collar and in response to an objection said: "O fool, Musa (a) did the same for Harun." [11] Valid Fatwas on Intense Mourning Prominent Shi'a jurists have, based on these narrations, regarded intense mourning as not only permissible but recommended: Sahib of Jawahir: Grieving over the martyrdom of Imam Husayn (AS) has been exempted from prohibition. [12] Ayatollah Naini: Striking oneself to the point of redness or bleeding is not an issue.[13] Ayatollah Tabrizi: Striking oneself, even if done out of severe sorrow for Hussein (AS), is one of the recommended rituals; because it falls under the category of "Jazza'", which is substantiated by credible narrations, even if sometimes it leads to bleeding or darkening the chest. Furthermore, there is no evidence that prohibits any form of harm to the body unless it reaches the point of “crime against the soul,” essentially being considered oppression of the soul. [14] These fatwas not only establish the legitimacy of mourning but also indicate that these actions are part of the Shia identity and divine rituals. Conclusion Intense mourning for Imam Hussein (AS) ranging from weeping and lamentation to striking oneself, shouting, tearing one's collar, and wailing— is not only permissible but recommended and rewarded. These actions are carried out not out of necessity, but out of knowledge, love, and solidarity with the Ahlul Bayt (AS). The conduct of the Ahlul Bayt (AS), the endorsement of the Imams (AS), and the fatwas of the jurists all indicate the legitimacy and virtue of this type of mourning. In fact, mourning for Sayyid al-Shuhada (AS) is not only an emotional reaction but a manifestation of knowledge, loyalty, and reverence for divine rituals. Every tear, every shout, and every strike resonate with love for the truth and hatred for oppression. [1] . Nahj al-Balāghah, Ḥikmat 292, p. 362. «ان الصبر لجمیل الا عنک، و ان الجزع لقبیح الا علیک» [2] . Wasā’il al-Shī‘ah, al-Shaykh Ḥurr al-‘Āmilī, Vol. 10, p. 395. «کل الجزع والبكاء مكروه ما خلا الجزع والبكاء لقتل الحسين عليه السلام» [3] . Tahdhīb al-Aḥkām, al-Shaykh al-Ṭūsī, Vol. 8, p. 325. «قد شققن الجیوب، و لطمن الخدود الفاطمیات علی الحسین بن علی، و علی مثله یُشَق الجیب و یُلطَم الخد» [4] . Biḥār al-Anwār, al-‘Allāmah al-Majlisī, Vol. 101, p. 322. «علی الخدود لاطمات، للوجوه سافرات، و بالعویل داعیات» [5] . Kāmil al-Ziyārāt, Ibn Qawlawayh al-Qummī, p. 241. «اللهم انی استشفع الیک بالملائکه الذین یضجون علیه و یبکون و یصرخون» [6] . Biḥār al-Anwār, al-‘Allāmah al-Majlisī, Vol. 7, p. 127. [7] . Al-Kāfī, al-Shaykh al-Kulaynī, Vol. 3, p. 222. «أشد الجزع، الصراخ بالویل و العویل، و لطم الوجه و الصدور، و جز الشعر» [8] . Yūsuf: 84. [9] . Kāmil al-Ziyārāt, Ibn Qawlawayh al-Qummī, p. 111. [10] . Al-Kāfī, al-Shaykh al-Kulaynī, Vol. 8, p. 216. [11] . Wasā’il al-Shī‘ah, al-Shaykh Ḥurr al-‘Āmilī, Vol. 2, p. 917. [12] . Jawāhir al-Kalām, Al-Najafi Al-Jawahiri, Sheikh Muhammad Hassan, Vol. 4, p. 371. [13] . Fatwā al-‘Ulamā’ al-A‘lām fī Tashjī‘ al-Sha‘ā’ir al-Ḥusayniyyah, p. 5. [14] . Al-Anwār al-Ilāhiyyah fī al-Masā’il al-‘Aqā’idiyyah, al-Tabrīzī, al-Mīrzā Jawād, p. 195.

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

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

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

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

If the Prophets Were Sent to Guide Humanity Toward Perfection, Why Is There So Much Corruption and Decline? Prophets were indeed sent to guide humanity toward perfection, but this does not guarantee the complete salvation and purity of every individual. The presence of corruption and decline stems from several factors, including: 1. Freedom of Choice A fundamental principle in many religions is human freedom of choice. The prophets deliver the divine message and offer guidance, but the final decision rests with individuals themselves. This freedom allows people to choose the right or wrong path, as Allah Himself has pointed out: "There is no compulsion in religion."[1] In other words, humans have free will and can choose either the correct or incorrect way. The prophets merely guide and provide direction; they cannot prevent people from making poor choices. 2. The Existence of a Rebellious Soul Human ethical and spiritual perfection depends on overcoming one's lower self. Otherwise, the human soul will lead a person toward corruption and ruin, as stated in the Quran: "Indeed, the soul is a persistent enjoiner of evil, except for what my Lord has mercy upon." [2] Prophets, as guides and teachers, provide principles and values that help humanity control their lower desires. To achieve this goal, people must exert their own effort, as the Quran says: "And that there is nothing for man except that for which he strives." [3] It is therefore natural for a human being, with their inherent characteristics, to fall into decline and error on the path of servitude. What is important is how a person overcomes these challenges and mistakes. Unfortunately, some people, due to a weak will and a lack of sufficient piety, surrender to temptations and their own desires, leading them to commit acts of corruption. 3. Social and Cultural Influences Corruption and decline can also result from various social, cultural, economic, and political factors that are beyond the direct control of religious teachings. The prophets strive to improve these conditions by offering ethical and spiritual solutions, but sometimes these factors drive people toward corruption. A confused social environment can mislead people and divert them from the right path to such an extent that they might even kill God's special servants and saints to get closer to God. This is what happened with the martyrdom of Imam Hussain (AS), when the Ummah of the Prophet (S) killed his grandson to seek nearness to God. [4] Regarding the influence of culture, it can be very deep and even contradictory. Sometimes, values change so much that spiritual and religious values (like the sermon of a prophet or religious leaders) are replaced by material and entertainment values (like welcoming a singer). In a city where the Prophet (S) had just preached, the entire city once closed down to welcome and accompany a female singer. [5] 4. Trial and Tribulation Divine wisdom dictates that God provides the means and conditions for human perfection so that those who wish to can recognize the right path. However, the provision of these means does not guarantee that all people will use them for their own development and salvation. [6] God's purpose in this is to test humanity. As the Quran states: "Indeed, We have made what is on the earth as adornment for it so that We may test them, which of them is best in deed." [7] In another verse, God says: "[He] Who created death and life to test you as to which of you is best in deed." [8] Based on this, the purpose of creation is a test, and success in this trial is the path to human perfection. In other words, this worldly life is a test, and God asks people to demonstrate their potential and abilities through their choices. The existence of corruption and decline is part of this test, and people must confront it. Therefore, the existence of corruption and decline is not a contradiction to the prophets' existence. The prophets' duty is to guide and instruct, and it is humanity's duty to use their own free will to benefit from this guidance and embark on the path of perfection. If people had fully followed the teachings of the prophets, we would have a healthier society, free from corruption and decline. [1] . Baqarah: 256. «لَا إِكْرَاهَ فِي الدِّينِ» [2] . Yusuf: 53. «إِنَّ النَّفْسَ لَأَمَّارَةٌ بِالسُّوءِ إِلَّا مَا رَحِمَ رَبِّي» [3] . Najm: 39. «ليْسَ لِلْإِنْسَانِ إِلَّا مَا سَعَى» [4] . Safīnat al-Biḥār wa Madīnat al-Ḥikam wa al-Athār: al-Qummi, al-Shaykh Abbas, Vol: 6, p: 132. «انّهم من هذه الأمّة كلّ يتقرّب إلى اللّه بدمه» [5] . Al-Aghānī: Abū al-Faraj al-Iṣfahānī, Vol: 8, p: 368. [6] . Āmūzish ʿAqāʾid: Miṣbāḥ Yazdī, Muḥammad Taqī, Vol: 1, p: 187. [7] . Kahf: 7. «إِنَّا جَعَلْنَا مَا عَلَى الْأَرْضِ زِينَةً لَهَا لِنَبْلُوَهُمْ أَيُّهُمْ أَحْسَنُ عَمَلًا» [8] . Mulk: 2. «الَّذِي خَلَقَ الْمَوْتَ وَالْحَيَاةَ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا ۚ وَهُوَ الْعَزِيزُ الْغَفُورُ»

Why Did Most Divine Prophets Emerge in the Middle East? The Wisdom Behind the Prophetic Missions: God's Completion of Proof for All Humanity A long-standing question often occupies people's minds: Why did a large number of divine prophets appear in specific regions of the Earth? Does this mean other parts of the world and their inhabitants were deprived of divine guidance? To answer this, we need to explore Allah's wisdom in sending messengers and the vast scope of the prophets' invitation, as understood from the Quran and Islamic traditions. 1. Centers of Civilization: The Starting Point of the Message Almighty Allah commissioned His prophets in regions that, in some way, served as cultural, civilizational, or demographic centers. This strategic choice wasn't to restrict guidance to that particular area, but rather to ensure the widespread dissemination of the divine message to everyone. Therefore, before Allah would destroy a nation, He would send a prophet to its central city (Umm al-Qura) to establish His proof (hujjah) for the people: "And never would your Lord have destroyed the cities until He had sent to their mother-city a Messenger."[1] This doesn't mean Allah sent a separate messenger for every village or community. Instead, the mission of the Ulul Azm prophets or prominent prophets from these centers would reach surrounding regions, leaving a profound impact throughout history. As the Quran states: "And if We had willed, We could have sent a warner to every town."[2] However, the Lord of the Worlds didn't deem this necessary, as the divine purpose was best achieved by sending prophets to the centers of civilizations. 2. Guided but Unnarrated: Prophets Whose Stories Remain Untold The assumption that divine guidance was limited to a few specific regions is inconsistent with Islamic teachings. The truth is, human knowledge about the geographical extent of all prophets' appearances is incomplete. The Holy Quran explicitly states that the stories and names of many divine prophets have not been revealed to us: "And [We sent] messengers about whom We have related [their stories] to you before, and messengers about whom We have not related to you."[3] Islamic traditions also affirm this reality. Imam Baqir (AS) stated: "Between the time of Prophet Adam and Prophet Noah, there were prophets who were secretly engaged in their mission, and their names are not mentioned in the Quran."[4] Imam Ali (AS) also said: "Allah sent a Black prophet whose story He has not told us."[5] According to Islamic sources, the total number of divine prophets was 124,000.[6] This immense number clearly indicates that the scope of divine guidance extends far beyond what written history or even the Quran detail. Many of these prophets were commissioned in regions and among peoples about whom we have no specific information, yet they fulfilled their divine duty completely. 3. Divine justice and the completion of the argument for all One of the most fundamental principles of divine justice is that Allah never punishes a nation without first sending a messenger and completing His proof. This principle is explicitly stated in the Quran: "And We would not punish until We had sent a messenger." [7] This verse guarantees that no nation throughout human history has been left without guidance or held accountable without receiving a divine message. Allah sends messengers to preclude any excuse, ensuring no one can claim on the Day of Judgment that the truth did not reach them. [8] Conclusion: A Universal Invitation with Divine Design Considering what has been stated, it becomes clear that the prophets' invitation was never confined to a specific geographical region. Almighty Allah, out of completing His proof (itmaam al-hujjah), sent prophets to all nations and civilizations. This doesn't mean He appointed a separate prophet for every village or family. Instead, the divine strategy was to send messengers to significant centers of civilization, culture, and human society so that the message of guidance would spread in a way that all the world would have the opportunity to hear and accept it, and no human being would remain without a guide. This demonstrates the profound wisdom and boundless justice of the Lord of the Worlds. [1] . Al-Qasas: 59..«وَمَا كَانَ رَبُّكَ مُهْلِكَ الْقُرَى حَتَّى يَبْعَثَ فِي أُمِّهَا رَسُولًا» [2] . Al-Furqan: 51. «وَ لَوْ شِئْنَا لَبَعَثْنَا فِی كُلِّ قَرْیَةٍ نَذِیرًا» [3] . Al-Nisa: 164. «وَرُسُلًا قَدْ قَصَصْنَاهُمْ عَلَيْكَ مِنْ قَبْلُ وَرُسُلًا لَمْ نَقْصُصْهُمْ عَلَيْكَ» [4] . Al-Kafi, Sheikh Kulaini, Vol: 8, Page: 115. [5] . Manaqib Aal Abi Talib, Ibn Shahr Ashub, Vol: 2, Page: 54. [6] . Al-Eteqadat, Sheikh Saduq, Vol: 1, Page: 92. [7] . Al-Isra: 15. «وَمَا كُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولًا» [8] . Al-Tafsir Al-Mubin, Mughniyah, Sheikh Muhammad Jawad, Vol: 1, Page: 419.

Who are the Ulul-'Azm prophets (AS) and what is their status? To clarify the subject, we first define the word Ulul-'Azm; Ulul-'Azm in the lexicon: "Ulū" means owners, and "azm" in the lexicon means a strong and firm will; Raghīb says that "azm" means deciding to do something;[1] Ibn Manẓūr says about the Ulul-'Azm prophets (AS) that they are those who decided on a matter to which they had pledged, [2] and azm is mentioned in the divine word as follows: "And indeed, We made a covenant with Adam before, but he forgot, and We found in him no firm resolve." [3] This verse suggests that azm means faithfulness to the covenant. Ulul-'Azm in terminology: Allama Tabatabaei defines the word "Ulū al-'azm" as follows: The meaning of azm in the Ulul-'Azm prophets (AS), mentioned in the verse "So be patient as the possessors of determination among the Messengers were patient," [4] is perseverance in adherence to the initial covenant that was taken from them and that they did not forget. Allah Almighty says: "And when We took a covenant from the Prophets, from you, from Noah, from Abraham, from Moses, and from Jesus, and We took from them a strong covenant." [5] Allah Almighty also says: "And We made a covenant with Adam before, but he forgot, and We found in him no firm resolve." [6] Each of these prophets has a Sharia and a book. Allah Almighty says: "What We recommended to Noah and what We revealed to you, and what We recommended to Abraham, Moses, and Jesus, We legislated for you from the religion." [7] Allah Almighty also says: "Indeed, this is in the former scriptures, the scriptures of Abraham and Moses." [8] Allah Almighty also says: "And We sent down the Torah, in which was guidance and light, by which the prophets judged." [9] And other verses that show that the Ulul-'Azm prophets had Sharia, and Abraham, Moses, Jesus, and Muhammad (AS) also had books. What we have mentioned does not contradict the descent of the book to David (AS), where Allah Almighty says: "And We gave David the Zabur," [10] and it does not contradict what is mentioned in the narrations about attributing the book to Adam, Seth, and Idris, because they are books that do not include judgments and laws. [11] Masbah Yazdi also states that the meaning of the Ulul-'Azm prophets (AS), is those who, in addition to the superior patience and perseverance that mentioned in the Quran, had an independent book and Sharia, and later or contemporary prophets followed their Sharia until another of the Ulul-'Azm prophets (AS) was sent to prophethood. [12] Names of Prophets with Sharia: Prophets with Sharia: Noah, Abraham, Moses, Jesus, and Muhammad (AS); [13] the names of the Ulul-'Azm prophets are explicitly mentioned in narrations; for example, the words of Imam Sajjad (AS) and Imam Baqir (AS) who said: The Ulul-'Azm prophets are five: Noah, Abraham, Moses, Jesus, and Muhammad (AS). [14] Narrations from Imam Sadiq (AS) [15] and Imam Reza (AS) [16] explain how these Ulul-'Azm prophets became so. They said that Noah came with Sharia and a book, then Abraham came with a new book and Sharia, and every prophet after Abraham acted according to Abraham's religion until Moses came and brought a new religious book. After him came Jesus, and after Jesus came the Prophet Muhammad, whose halal is halal until the Day of Judgment and whose haram is haram until the Day of Judgment. The Rank and Status of Prophets with Sharia: According to the narrations about the status of the Ulul-'Azm prophets, Allah gave these prophets superiority over other prophets and made them the masters and leaders of other prophets. [17] And the Prophet Muhammad (SAW) is superior to all prophets, even the Ulul-'Azm prophets. [18] Points that caused their superiority over other divine prophets are: - They had a new Sharia, unlike many prophets who followed the Sharia of the prophet before them. - They had a heavenly book that served as a source of guidance, containing the judgments and laws of their Sharia. - They stood firm and resolute in the face of problems and had a special position of resistance and perseverance in the face of problems. - They had a more global and extensive responsibility for guidance and were sent to guide the world, not just a specific nation. Based on this, it should be said that the Ulul-'Azm prophets have a high status, and the prophet Muhammad (SAW) as a prophet who is over all creatures, [19] is also among them, which shows their high status. [1] . Al-Mufradat fi Gharib al-Qur'an, Al-Raghib Al-Isfahani, Vol: 1, Page: 565. [2] . Lisan al-Arab, Ibn Manzur, Vol: 12, Page: 400. [3] . Taha: 115. «وَلَقَدْ عَهِدْنَا إِلَى آدَمَ مِنْ قَبْلُ فَنَسِيَ وَلَمْ نَجِدْ لَهُ عَزْمًا» [4] . Ahqaf: 35. «فاصبر كما صبر أولوا العزم من الرسل» [5] . Al-Ahzab: 7. «واذ أخذنا من النبيين ميثاقهم ومنك ومن نوح وابراهيم وموسى وعيسى وأخذنا منهم ميثاقا غليظا» [6] . Taha: 115. «ولقد عهدنا إلى آدم من قبل فنسي ولم نجد له عزما» [7] . Al-Shura: 13. «شرع لكم من الدين ما وصى به نوحا والذي أوحينا اليك وما وصينا به ابراهيم وموسى وعيسى» [8] . Al-A'la: 19. «إن هذا لفي الصحف الاولى صحف ابراهيم وموسى» [9] . Al-Ma'idah: 44. «إِنَّا أَنْزَلْنَا التَّوْرَاةَ فِيهَا هُدًى وَنُورٌ ۚ يَحْكُمُ بِهَا النَّبِيُّونَ» [10] . Al-Nisa: 163. «وآتينا داود زبورا» [11] . Al-Mizan fi Tafsir al-Qur'an, Allamah Tabataba'i, Vol: 2, Page: 141. [12] . Amoozesh-e Eteghad, Misbah Yazdi, Mohammad Taghi, Page: 239. [13] . Al-Mizan fi Tafsir al-Qur'an, Allamah Tabataba'i, Vol: 2, Page: 141 / Amoozesh-e Eteghad, Misbah Yazdi, Mohammad Taghi, Page: 239. [14] . Bihar al-Anwar, Allamah Majlisi, Vol 11, Page 33, Beirut Edition, Wafa. [15] . Ibid., Vol 11, Page 56. [16] . Uyoon Akhbar Al-Ridha (AS), Al-Shaykh Al-Saduq, Vol: 1, Page: 86. [17] . Al-Kafi, Al-Shaykh Al-Kulaini, Vol: 1, Page: 175 / Uyoon Akhbar Al-Ridha (AS), Al-Shaykh Al-Saduq, Vol: 1, Page: 86. [18] . Uyoon Akhbar Al-Ridha (AS), Al-Shaykh Al-Saduq, Vol: 2, Page: 237. [19] . Mustadrak Safinat al-Bihar, Al-Namazi, Al-Shaykh Ali, Vol: 3, Page: 166.

If a human body is eaten by another, how can it be returned in the resurrection? One of the fundamental beliefs of Islam is belief in the Day of Judgment and the resurrection of humans after death; the question of how the human body, especially in circumstances where the body has been consumed by other creatures, can be restored has always been raised. Explanation of the doubt If a human body after death turns into soil and through the roots of trees turns into plants and fruits, then another human eats that plant or fruit and it becomes part of his body; or suppose that during times of famine, a human feeds on the flesh of another human; on the Day of Judgment, to which of these two bodies will the eaten parts belong? If they return to the first body, the second body will be incomplete; and if they belong to the second body, the first body will be incomplete or destroyed;[1] this question is known as the doubt of the eater and the eaten. Answer to the doubt Allama Tabatabai, in his commentary on the verse concerning the request of Abraham (AS) to see how Allah raises the dead, [2] refers to two fundamental doubts. The first doubt relates to the scattering and destruction of the body's parts after death. [3] The second doubt, known as the issue of "the eater and the eaten," refers to a situation in which one being is eaten by another and its body parts become part of the predator's body. In this case, if both beings are to be resurrected on the Day of Judgment, determining the original ownership of the shared body parts becomes a serious problem; for if these parts are returned to the first body, the second body will be incomplete, and vice versa; this seemingly unsolvable problem creates a serious doubt about the possibility of bodily resurrection. In response to these doubts, the Holy Quran presents the fundamental principle of "the body's subordination to the soul"; according to this principle, it does not matter what fate the material parts of the body have met and how they have changed; for by divine will, the soul returns to the body that inherently belongs to it, and the body is arranged in accordance with that soul; this comprehensive answer solves both doubts in a wise way, although the practical experiment mentioned in the Quran about reviving four birds emphasizes more on answering the first doubt. [4] Mulla Sadra also responds to this doubt as follows: The "personality" of a human being is with his "soul," not with his body, and the disappearance of some of the bodily matter does not change the person's personality. If, on the Day of Resurrection, the soul of man belongs to any of the bodies whose parts have changed and perished, or is deficient, or is divided into other parts, the human body will be the same earthly body, and the human being will be exactly the same earthly human being. [5] Makarem Shirazi, in response to this doubt, stated: According to the verses of the Holy Quran, which say that the ultimate particles of the human body at the time of death will return to the same body on the Day of Judgment, if a human being has fed on the body of another human being and obtained part of the components of his body from another body, on the Day of Judgment these components will be returned to the original owner's body. The only challenge here is that the second body seems incomplete; but in reality, the second body does not become incomplete, but rather smaller; because the components of the first body were scattered throughout the second body; therefore, when these components are returned to the first body, the second body becomes thinner and smaller accordingly. However, this smaller body will still contain all the attributes of the second person without any deficiency, and on the Day of Resurrection it will appear as a complete human being, like a child who is initially small and then grows and becomes an adult; this evolution and growth will not create any intellectual or narrative problem. [6] The late Allama Hilli, in his commentary on Tajrid al-I'tiqad, explained that when a human being feeds on the body of another human being, he actually uses only the extra and non-essential materials, not the essential and identity core of it. Every human being has essential and constant components that do not change and are not transferred to others; these components are what are used in the resurrection to recreate the body; therefore, Allama Hilli believes that the truth of bodily resurrection lies not in the return of all material particles, but in the revival of the human's original identity. From Allama's point of view, in presenting this doubt, two invalid assumptions are created: The first assumption, which raises the issue of the return of all the particles of the body throughout life, necessitates the formation of a huge body, which is incompatible with the continuous process of cell regeneration in the body and causes interference between the changing parts of the body. The other assumption is that only the body's particles are collected at the moment of death; this is also unacceptable, as these particles may not be the same ones with which the person sinned or did good during their life, thus undermining the divine system of reward and punishment and being incompatible with divine wisdom in the precise accounting of actions. Therefore, the only correct assumption is that resurrection is based on the recreation of the essential identity of man; this identity is constant and independent of the material changes of the body; the feeding of creatures on each other only includes waste materials and does not include the inherent essence, and divine power is also able to recreate this identity without any contradiction. [7] Conclusion From the foregoing, it can be concluded that the doubt of the eater and the eaten has been met with various responses from Islamic thinkers. These responses are based on several main axes: The priority of the soul and identity over matter: emphasizing that a person's personality and identity are defined by their soul and spirit, not merely by the material components of the body. Therefore, the return of the soul to the body, even if the body has undergone changes, is sufficient. The return of the main particles: This view believes that the main particles of the body are returned on the Day of Judgment, even if they cause defects in the body of the eater. Feeding on waste materials: This is based on the belief that humans feed mostly on the waste materials of each other's bodies, and the main and identity components of the body are preserved. A precise understanding of the concept of physical resurrection: Some thinkers lean towards the view that physical resurrection does not mean the precise return of all the body's particles, but rather the revival of the main and essential identity of man. [1] . Tafsir Nemuneh, Makarem Shirazi, Naser, Vol. 2, p. 308. [2] . Baqarah/260: «وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ أَرِنِي كَيْفَ تُحْيِي الْمَوْتَىٰ قَالَ أَوَلَمْ تُؤْمِنْ قَالَ بَلَىٰ وَلَٰكِنْ لِيَطْمَئِنَّ قَلْبِي قَالَ فَخُذْ أَرْبَعَةً مِنَ الطَّيْرِ فَصُرْهُنَّ إِلَيْكَ ثُمَّ اجْعَلْ عَلَىٰ كُلِّ جَبَلٍ مِنْهُنَّ جُزْءًا ثُمَّ ادْعُهُنَّ يَأْتِينَكَ سَعْيًا وَاعْلَمْ أَنَّ اللَّهَ عَزِيزٌ حَكِيمٌ» [3] . For a response to this doubt, refer to the question "How is it possible for decayed bones to be revived again?" [4] . Al-Mizan fi Tafsir al-Quran, Allamah Tabatabaei, Vol. 2, p. 379. [5] . Al-Hikmah al-Muta'aliyah fi al-Asfar al-'Aqliyyah al-Arba'ah, Mulla Sadra, Vol. 9, p. 200. [6] . Tafsir Nemuneh, Makarem Shirazi, Naser, Vol. 2, p. 310. [7] . Kashf al-Murad fi Sharh Tajrid al-'Aqa'id, Allamah Hilli, Vol. 1, p. 406.

What is reincarnation, and how does it differ from the concept of resurrection? Reincarnation is a controversial idea that is regarded as a fundamental principle in several religions, including Hinduism and Buddhism. In Islam, reincarnation has captured the attention of thinkers and philosophers, who have often sought to refute this theory. In this text, we will explore various viewpoints on reincarnation and clarify how it differs from resurrection. Definition of Reincarnation Reincarnation is lexically defined as: disappearing from something and being replaced by something else. [1] Allama Hili defines reincarnation terminologically as follows: Reincarnation is the soul, which is the origin of someone's personality and existence, goes to another body and forms the basis of his existence. [2] Or, in other words, the soul leaving the body and returning and belonging to another body. [3] Considering the definition of reincarnation as "the soul leaving the body and returning and belonging to another body," some philosophers have imagined different types of reincarnation based on different considerations: Mulla Sadra says in this regard: Reincarnation can be imagined in three ways. The first type is the transfer of a soul in this world from one body to another different and separate body in such a way that an animal dies and its soul is transferred to the body of another animal or to a non-animal body, whether the transfer is from a lower being to a superior being or vice versa, which is impossible. The second type is the transfer of the soul from this worldly body to the hereafter body that is suitable for the attributes and morals that it has acquired in the world, and such a soul appears in the hereafter in the form of an animal whose attributes have prevailed in that soul; this is something that has been proven and confirmed among the great masters of revelation and vision, and has also been narrated from the masters of Sharia and religions and nations, and therefore it has been said that there is no religion in which reincarnation does not have a high position. The third type of reincarnation is that the inner self of a person is transformed. His appearance also changes from the previous human form to his inner form, to which he has been transformed, and this is due to the tyranny and dominance of his psychic power to the extent that it changes and transforms his temperament and shape from a human temperament and shape to an animal temperament and shape appropriate to his inner attribute. This type of reincarnation and transformation is also permissible and possible; rather, it occurred in a group of infidels, immoral, and wicked people in whom the savagery of the soul prevailed and the power of their intellect and insight was weak and deficient. [4] Hassan-zadeh Amuli also has a division similar to Mulla Sadra's statement and calls the first part earthly (mulki) transmigration and the other two parts spiritual (malakuti) transmigration, considering earthly transmigration impossible and forbidden, but considering the other two possible and true. [5] Initially, let's look at reincarnation in other religions to know which type of reincarnation is the subject of dispute and discussion. Hindus explain reincarnation by stating that at the moment of death, there are three descriptions for a person: Those who die with predominance of sattva reach the pure abodes (which are free from rajas and tamas) of the learned. Those who die with prevalence of the mode of passion are born among people driven by work, while those dying in the mode of ignorance take birth in the animal kingdom. [6] In the Buddhist scriptures, it is also written: "Samsara (meaning wandering), which refers to the ocean of life and death, i.e., endless rebirths, Samsara is the chain of births and deaths and continues until the traveler is freed from it, and this freedom is not achieved except through the recognition of the true religion that leads to Nirvana".[7] Therefore, we understand that "Reincarnation is the religion of those who believe that the soul, after separating from the body, goes to the body of another animal or human being to complete itself and become worthy of living among the higher spirits in the sacred world." [8] Or, in other words, the transfer of the soul from one body to another in this world without stopping is called reincarnation, and someone who believes in reincarnation denies the hereafter and resurrection and believes in heaven and hell within these human bodies. [9] Therefore, in Islam, no one has held this belief except the Transmigration (Tanasokhieh) sect. They did not take this belief from the Quran. [10] The difference between reincarnation and resurrection Based on the aforementioned information, it becomes clear that in reincarnation, one soul will belong to two or more bodies, and these transfers all take place in this material world; but in resurrection, the soul belongs to its own body and physical form, of course, in another world, in such a way that a kind of return of the soul to the body takes place in a different world, and if they are believers, they will enter paradise, and if they are infidels, they will enter hell and be tormented by fire. And this matter is one of the necessities of Islam. [11] In the Holy Quran, which is the main source of Islamic knowledge and culture, there are many verses that reject the belief in reincarnation; [12] for example: “Until, when death comes to one of them, he says, 'My Lord, send me back, that I may do good in that which I have left undone!' No! It is but a word that he utters; and behind them is a barrier until the Day of Resurrection.” [13] This verse explicitly denies returning to this life to make up for the past. Therefore, in the hadiths of the Infallible Imams (AS), this belief has been explicitly rejected. Imam Reza (AS), in response to a question that Ma'mun asked about reincarnation, said: "Whoever believes in reincarnation is a disbeliever in the great Allah; a denier of Paradise and Hell." [14] Conclusion: Based on the information presented, reincarnation means the transfer of the soul to another body in this world and is accepted as a religious principle in some religions such as Hinduism and Buddhism. Whereas the Resurrection means the return of the soul to its own body in the hereafter and reward and punishment in Heaven and Hell. In Islam, Resurrection is considered one of the principles of religion, therefore reincarnation is rejected. [1] . Lisan al-Arab, Ibn Manzur, vol. 3, p. 61. [2] . Kashf al-Murad fi Sharh Tajrid al-I'tiqad, Allamah Hilli, vol. 1, p. 191. [3] . Maqaleh Tanasukh va Shubuhat Dini-ye Aan (Article: Reincarnation and its Religious Doubts), Mohammad Hassan, Qadrdan Qaramaleki, Faslnameh Elmi-Pazhuheshi Andisheh Novin Dini (Journal of New Religious Thought), p. 60 / Maqaleh Tanasukh (Article: Reincarnation), Fatemeh, Minaei, Majalleh Naghd va Nazar (Journal of Critique and Opinion), Sal 1385 (2006/2007), Shomareh 43&44, p. 1. [4] . Tarjomeh al-Shawahid al-Rububiyya (Translation of The Divine Witnesses), Mulla Sadra, vol. 1, p. 341. [5] . Uyun Masael al-Nafs, Sheikh Hassan, Hasanzadeh Amoli, vol. 1, p. 677. [6] . Bhagavad Gita: Chapter 14, In Verse 14.14-15. [7] . The Book of Dhamma Pada or Discourses of the Buddha from the Books of the Buddhists, translated to persian under the name of the Way of Ritual, Book V, p. 170. To further study, research the concept of Samsara in Buddhism. [8] . Dairet al-Ma'arif Qarn Bistum (Encyclopedia of the Twentieth Century), Farid Wajdi Muhammad, vol. 10, p. 172. [9] . Muhadarat fi al-Ilahiyyat, Subhani, Sheikh Jafar, p. 417. [10] . Ertabat ba Arwah (Communication with Spirits), Makarem Shirazi, Naser, p. 55 / Dairet al-Ma'arif Qarn Bistum (Encyclopedia of the Twentieth Century), Farid Wajdi Muhammad, vol. 10, p. 172. [11] . Haqq al-Yaqin, Allamah Majlisi, vol. 2, p. 369. [12] . Ertabat ba Arwah (Communication with Spirits), Makarem Shirazi, Naser, pp. 55-57. [13] . Al-Muminun: 99-100. «حَتَّی اذا جآءَ احَدَهُمُ الْمَوْتُ قالَ رَبِّ ارْجِعُونِ*لَعَلّی اعْمَلُ صالِحاً فیما تَرَکْتُ کَلَّا انَّها کَلِمَهٌ هُوَ قائِلُها» [14] . Uyun Akhbar al-Reza (a.s.), Sheikh Saduq, vol. 1, p. 218

How is it possible for decayed bones to be revived again? It should be noted that this doubt relates to the principle of denying resurrection. In the Quran, there are many verses that prove the possibility of resurrection, which explain the answer to this doubt with logical reasoning. Some great scholars have categorized these verses into six topics: 1- The first creation, 2- The absolute power of God, 3- Repeated death and life in the plant world, 4- Fetal development, 5- The return of energies, 6- Empirical examples of resurrection. In each of the above titles, they have mentioned several verses in the Quran, the study of which not only explains the issue of the possibility of resurrection but also clarifies the answer to the aforementioned doubt.[1] Here, we will only refer to the topics directly related to the stated doubt: Verses related to the first creation 1- He set forth an example for us and forgot His own creation, and said: "Who will revive these bones when they are decayed?!" Say: "He who created them for the first time, and He is knowing of every creation!" [2] A narration from Imam Sadiq (AS) is mentioned on the occasion of the revelation of this verse, in which he has said: Abi ibn Khalaf came to the Prophet (SAW) with a decayed bone that he had dug out of the wall and said: "O Muhammad! [Will we] have a new creation again when we become decayed and scattered bones?" This verse was revealed from Allah (SWT) in answer to him: "And who will revive the bones when they are decayed? Say: 'He will revive them who created them for the first time, and He is knowing of every creation.'"[3] 2- Have we been exhausted by the first creation? No, they are in doubt about a new creation. [4] 3- He is the one who initiates creation, then returns it, and this is easier for Him; and to Him belongs the best description in the heavens and the earth; and He is the Almighty and Wise! [5] 4- Did they not see how Allah initiates the creation, and then returns it?! This is easy for Allah! [6] 5- (And know) just as He created you in the beginning, (again in the resurrection) you will return! [7] These verses clearly show that the main reason for the denials of resurrection by opponents is their inattention and negligence to the first creation of this world and the first creation of humans, for if they had thought about it a little, they would have found their answer themselves. Is it possible that the creation of man at the beginning from dust is possible, but impossible later?! [8] Verses related to the absolute power of Allah (SWT) With the acceptance of Allah's absolute power, there is no room left for this objection: who can revive decayed bones, and how is it possible for scattered dust to be gathered and clothed in the garment of life?! This is mentioned in numerous verses of the Holy Quran: 1- Surely, the creation of the heavens and the earth is greater [and more magnificent] than the creation of mankind, but most people do not know. [9] 2- Do they not know that He who created the heavens and the earth is able to create the like of them [and return them to a new life]! And He has set for them a definite term–of which there is no doubt; but the wrongdoers refuse nothing but denial and rejection! [10] 3- Do they not know that He who created the heavens and the earth, and was not weary in creating them, is able to give life to the dead? Indeed, He is over all things competent! [11] 4- Does He who created the heavens and the earth not have the power to create the like of them [the dust-turned-humans]?! Yes, [He can] and He is the Knowing Creator! [12] 5- Say, "Travel through the earth and see how He began creation. Then Allah will bring forth the creation of the Hereafter; indeed, Allah is over all things competent!" [13] This section of the verses reminds those who deny the possibility of the resurrection of this truth: Have you accepted the absolute power of Allah or not? If you have not accepted it, take a look at the world of creation: the heavens and the fixed and wandering stars, galaxies, and systems, and look at the earth, with all its wonders and marvels, and with all the order and law that governs them all. Is it possible to observe all these signs of power, and still doubt Allah's absolute power?! And if you have faith in His absolute power, how do you allow doubt and hesitation in the matter of resurrection and the revival of the dead, and consider it strange, wonderful, and unacceptable?! [14] Verses related to death and repeated life in the plant world Have you seen the dead lands come alive? Resurrection is the same! 1- And We sent down from the sky blessed water, and by it We produced gardens and grains which are reaped, and tall palm trees with clustered dates, as sustenance for the servants, and by it We revived a dead land; even so is the resurrection of the dead! [15] 2- He brings forth the living from the dead, and the dead from the living, and He revives the earth after its death; and even so you will be brought forth! [16] The same meaning is expressed in verses: Rum: 50[17], Hajj: 5&6[18], Fussilat: 39[19], Fatir: 9[20], A'raf: 57. [21] These verses explicitly state the fact that the resurrection of humans originates from the same principles as the emergence of plants, flowers, food grains, and trees with their colorful fruits, which we witness every year. However, because we are accustomed to it, we consider it a simple matter, while because we have not seen the resurrection of humans with our eyes, some consider it complicated, and sometimes impossible, while the laws governing both are the same. [22] In a hadith from the Messenger of Allah (SAW), we read that one of his companions said: O Messenger of Allah! "How does Allah revive the dead, and what is the sign of that in His creation?" The Prophet (SAW) said: " Have you not passed by the land which was dry and barren, then you pass by it while it is shaking with greenness?" He said: Yes, O Messenger of Allah! He said: "So, thus does Allah revive the dead, and this is the sign of it in His creation?" [23] Empirical and historical examples of resurrection: In addition to what was mentioned in the previous discussions about the evidence of the possibility of resurrection, the Holy Quran refers to a series of empirical and historical examples of resurrection in various verses, all of which are precisely an example of life after death, and especially relies on them for the issue of the possibility of resurrection. They are: 1- The story of Prophet Uzair (AS), a prophet who died for a hundred years and then came back to life. [24] 2- The story of Prophet Ibrahim (AS) and reviving the birds. [25] 3- The story of the people of the cave. [26] 4- The story of the killing of a man from the Children of Israel and the cow. [27] Conclusion Belief in the resurrection of decayed bones on the Day of Judgment is one of the fundamental principles of Islam; the Holy Quran and the hadiths of the Ahl al-Bayt (AS) clearly explain this issue; reviving decayed bones by Allah is as possible as creating them in the first place, and this shows the absolute power of Allah; which is addressed in many verses. [1]. Payam-e Quran: Makarem Shirazi, Naser, Volume: 5, Pages: 118 to 144. [2]. Yasin: 78-79. «وَ ضَرَبَ لَنَا مَثَلًا وَ نَسِىَ خَلْقَهُ قالَ مَنْ يُحْيِىْ الْعِظامَ وَ هِىَ رَميمٌ قُلْ يُحييْها الَّذى انْشَأَها اوَّلَ مَرَّةٍ وَ هُوَ بِكُلِّ خَلْقٍ عَليمٌ» [3]. Tafsir al-‘Ayyashi: Al-‘Ayyashi, Muhammad ibn Mas‘ud, Volume: 2, Page: 296 / Bihar al-Anwar: Al-‘Allama al-Majlisi, Volume: 7, Page: 42. [4]. Qaaf: 15. «أَفَعَيِينَا بِالْخَلْقِ الْأَوَّلِ ۚ بَلْ هُمْ فِي لَبْسٍ مِنْ خَلْقٍ جَدِيدٍ» [5]. Rum: 27. «وَ هُوَ الَّذى يَبْدَأُ الْخَلْقَ ثُمَّ يُعيدُهُ وَ هُوَ اهْوَنُ عَلَيْهِ» [6]. Ankabut: 19. «اوَلَمْ يَرَوا كَيْفَ يُبْدِى‌ءُ اللَّهُ الْخَلْقَ ثُمَّ يُعيدُهُ انَّ ذلكَ عَلَى اللَّه يَسيرٌ» [7]. A‘raf: 29. «كَما بَدَأَكُمْ تَعُوْدُوْنَ» [8]. Payam-e Quran: Makarem Shirazi, Naser, Volume: 5, Page: 124. [9]. Ghafir: 57. «لَخَلْقُ السَّمواتِ وَ الْأَرْضِ اكْبَرُ مِنْ خَلْقِ النّاسِ وَلكِنَّ اكْثَرَ النّاسِ لا يَعْلَمُوْنَ» [10]. Isra: 99. «اوَلَمْ يَرَوا انَّ اللَّهَ الَّذى‌ خَلَقَ السَّمواتِ وَ الْارْضَ قادِرٌ عَلَى‌ انْ يَخْلُقَ‌ مِثْلَهُمْ وَ جَعَلَ لَهُمْ اجَلًا لا رَيْبَ فيه فَابَى الظّالِمُونَ الّا كُفُوراً» [11]. Ahqaf: 33. «اوَلَمْ يَرَوا انَّ اللَّهَ الَّذى‌ خَلَقَ السَّمواتِ وَ الْأَرْضَ وَ لَمْ يَعْىَ بِخَلْقِهِنَّ بِقادِرٍ عَلَى‌ انْ يُحْيِىَ الْمَوْتى‌ بَلى‌ انَّهُ عَلى‌ كُلِّ شَى‌ءٍ قَديرٌ» [12]. Yasin: 81. «اوَلَيْسَ الَّذى خَلَقَ السَّمواتِ وَ الْارْضَ بِقادِرٍ عَلَى‌ انْ يَخْلُقَ مِثْلَهُمْ بَلى‌ وَ هُوَ الْخَلّاقُ الْعَليمُ» [13]. Ankabut: 20. «قُلْ سِيْرُوا فِى الْأَرضِ فَانْظُرُوا كَيْفَ بَدأَ الْخَلْقَ ثُمَّ اللَّهُ يُنْشِى‌ءُ النَّشْأَةَ الْآخِرَةَ انَّ اللَّه عَلَى‌ كُلِّ شَى‌ءٍ قَديرٌ» [14]. Payam-e Quran: Makarem Shirazi, Naser, Volume: 5, Page: 133. [15]. Qaaf: 9-11. «وَ نَزَّلْنا مِنَ السَّماءِ ماءً مُبارَكاً فَانْبَتْنا بهِ جَنّاتٍ وَ حَبَّ الْحَصيدِ* وَ النَّخْلَ باسِقاتٍ لَها طَلْعٌ نَضيدٌ* رِزْقاً لِلْعِبادِ وَ احْيَيْنا بِهِ بَلْدَةً مَيْتاً كَذلِكَ الْخُرُوجُ» [16]. Rum: 19. «يُخْرِجُ الْحَىَّ مِنَ الْمَيّتِ وَ يُخْرِجُ المَيِّتَ مِنَ الْحَىِّ وَ يُحْيِى الْارْضَ بَعْدَ مَوْتِها وَ كَذلِكَ تُخْرَجُوْنَ» [17]. «فَانْظُرْ الى‌ آثارِ رَحْمَةِ اللَّهِ كَيْفَ يُحْيِى الْأَرْضَ بَعْدَ مَوْتِها انَّ ذلِكَ لَمُحْيِى الْمَوْتى‌ وَ هُوَ عَلى‌ كُلِّ شَى‌ءٍ قَديرٌ» [18]. «وَ تَرَى الْأَرْضَ هامِدَةً فَاذا انْزَلْنا عَلَيْهَا الْماءَ اهْتَزَّتْ وَ رَبَتْ وَ انْبَتَتْ مِنْ كلِّ زَوْجٍ بَهيجٍ- ذلِكَ بِانَّ اللَّهَ هُوَ الْحَقُّ وَ انَّهُ يُحْيِى الْمَوْتى‌ وَ انَّهُ عَلَى‌ كُلِّ شَى‌ءٍ قَديرٌ» [19]. «وَ مِنْ آياتِهِ انَّكَ نَرَى اْلَارْضَ خاشِعَةً فَاذا انْزَلْنا عَلَيْهَا الْماءَ اهْتَزَّتْ وَ رَبَتْ انَّ الَّذى احْياها لَمُحْيِى الْمَوْتى‌ انَّهُ عَلى‌ كُلِّ شَى‌ءٍ قَديرٍ» [20]. «وَ اللَّه الَّذى ارْسَلَ الرِّياحَ فُتُثيرُ سَحاباً فَسُقْناهُ الى‌ بَلَدٍ مَيِّتٍ فَاحْيَيْنا بِهِ الْأَرْضَ بَعْدَ مَوْتِها كَذلِكَ النُّشُورُ» [21]. «وَ هُوَ الَّذى يُرْسِلُ الرِّياحَ بُشْراً بَيْنَ يَدَىْ رَحْمَتِهِ حَتّى‌ اذا اقَلَّتْ سَحاباً ثِقالًا سُقْناهُ لِبَلَدٍ مَيّتٍ فَانْزَلْنا بِهِ الْماءَ فَاخْرَجْنا بِهِ مِنْ كُلِّ الثَّمَراتِ كَذلِكَ نُخْرِجُ الْمَوْتى‌ لَعَلَّكُمْ تَذَكَّرُونَ» [22]. Payam-e Quran: Makarem Shirazi, Naser, Volume: 5, Pages: 137-144. [23]. Tafsir al-Zamakhshari (Al-Kashshaf ‘an Haqa’iq Ghawamid al-Tanzil😞 Al-Zamakhshari, Volume: 3, Page: 602. [24]. Baqarah: 259. «أَوْ كَالَّذِي مَرَّ عَلَىٰ قَرْيَةٍ وَهِيَ خَاوِيَةٌ عَلَىٰ عُرُوشِهَا قَالَ أَنَّىٰ يُحْيِي هَٰذِهِ اللَّهُ بَعْدَ مَوْتِهَا فَأَمَاتَهُ اللَّهُ مِائَةَ عَامٍ ثُمَّ بَعَثَهُ ۖ قَالَ كَمْ لَبِثْتَ قَالَ لَبِثْتُ يَوْمًا أَوْ بَعْضَ يَوْمٍ ۖ قَالَ بَلْ لَبِثْتَ مِائَةَ عَامٍ فَانْظُرْ إِلَىٰ طَعَامِكَ وَشَرَابِكَ لَمْ يَتَسَنَّهْ وَانْظُرْ إِلَىٰ حِمَارِكَ وَلِنَجْعَلَكَ آيَةً لِلنَّاسِ ۖ وَانْظُرْ إِلَى الْعِظَامِ كَيْفَ نُنْشِزُهَا ثُمَّ نَكْسُوهَا لَحْمًا ۚ فَلَمَّا تَبَيَّنَ لَهُ قَالَ أَعْلَمُ أَنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ» [25]. Baqarah: 260. «وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ أَرِنِي كَيْفَ تُحْيِي الْمَوْتَى قَالَ أَوَلَمْ تُؤْمِنْ قَالَ بَلَى وَلَكِنْ لِيَطْمَئِنَّ قَلْبِي قَالَ فَخُذْ أَرْبَعَةً مِنَ الطَّيْرِ فَصُرْهُنَّ إِلَيْكَ ثُمَّ اجْعَلْ عَلَى كُلِّ جَبَلٍ مِنْهُنَّ جُزْءًا ثُمَّ ادْعُهُنَّ يَأْتِينَكَ سَعْيًا وَاعْلَمْ أَنَّ اللَّهَ عَزِيزٌ حَكِيمٌ » [26]. Kahf: 9-22. «أَمْ حَسِبْتَ أَنَّ أَصْحَابَ الْكَهْفِ وَالرَّقِيمِ كَانُوا مِنْ آيَاتِنَا عَجَبًا * إِذْ أَوَى الْفِتْيَةُ إِلَى الْكَهْفِ فَقَالُوا رَبَّنَا آتِنَا مِنْ لَدُنْكَ رَحْمَةً وَهَيِّئْ لَنَا مِنْ أَمْرِنَا رَشَدًا * فَضَرَبْنَا عَلَى آذَانِهِمْ فِي الْكَهْفِ سِنِينَ عَدَدًا ......وَكَذَلِكَ أَعْثَرْنَا عَلَيْهِمْ لِيَعْلَمُوا أَنَّ وَعْدَ اللَّهِ حَقٌّ وَأَنَّ السَّاعَةَ لَا رَيْبَ فِيهَا» [27]. Baqarah: 72-73. «وَإِذْ قَتَلْتُمْ نَفْسًا فَادَّارَأْتُمْ فِيهَا وَاللَّهُ مُخْرِجٌ مَا كُنْتُمْ تَكْتُمُونَ * فَقُلْنَا اضْرِبُوهُ بِبَعْضِهَا كَذَلِكَ يُحْيِي اللَّهُ الْمَوْتَى وَيُرِيكُمْ آيَاتِهِ لَعَلَّكُمْ تَعْقِلُونَ

If Allah (SWT) is forgiving and merciful, why did He create Hell? Understanding the reason for the existence of Hell requires a deeper examination of religious and philosophical concepts; in heavenly religions, Hell is a place created because of the wrongdoings and sins of humans and is considered a manifestation of divine justice; In the following, referring to the verses of the Holy Quran and the narrations of the Infallible Imams (AS), we will delve into more dimensions of this question and answer this question by stating some points: Free will and choice: Humans are beings with will and freedom, and this freedom has been granted to them in choosing the right or wrong path; The Holy Quran says in the blessed Surah Kahf: And say: "The true religion is that which came from your Lord, so whoever wants to believe and whoever wants to be a disbeliever"[1]; This verse indicates that God has given humans the freedom to choose the path of faith or disbelief themselves, and given that the person has done something with his own will, therefore, the Hereafter is a place where the person's actions will be rewarded or punished. Amir al-Mu'minin, Ali (AS) has also stated regarding the freedom and choice of humans to do things: If this were the case (man had no will of his own), then reward and punishment, command and prohibition, and punishment would be void, and promise and threat would be baseless, and the wrongdoer would have no rebuke and the doer of good would have no praise. [2] Divine justice and retribution for deeds: One of the basic principles of Islam is divine justice; Allah has repeatedly referred to this principle in the Holy Quran and emphasizes that every individual will receive a reward or punishment based on their actions; In the blessed Surah Zalzalah, it is stated: "Then whoever does an atom's weight of good will see it, and whoever does an atom's weight of evil will see it too".[3] Also, a narration from Imam Sajjad (AS) is narrated as follows: O son of Adam! Know that the later stages and (pressures of) the resurrection are higher, more terrifying, and more heartbreaking. It is a day when people will all gather and the day of presence (or seeing the reward of deeds) is, Allah will gather the first and the last, the “Sur” will be blown, and the graves will be turned upside down, that day is near. It is a day when hearts (from fear) come to the throat, and breath is held in the chests, it is a day when no slip will be overlooked, no “Fidyah” or substitute will be accepted, no excuse will be accepted from anyone, no one will be allowed to repent, nothing but the reward of good deeds and the punishment of sins will be; whoever has done an iota of good in this world will find it, and whoever has done an iota of evil will see it. [4] These verses and narrations show that no good deed goes without reward and no evil deed without punishment, and belief in the Day of Judgment as the place of bestowing reward and punishment does not conflict with the mercy and generosity of Allah Almighty. Divine Mercy and Wisdom: Allah is introduced in the Holy Qur'an as "Ar-Rahman" and "Ar-Rahim", but this mercy and divine love is also accompanied by justice and wisdom; in Surah Baqarah it is written: "Allah does not task anyone beyond their capacity; whoever does a good deed, it is to their benefit, and whoever commits an evil deed, it is to their detriment".[5] Following this blessed verse, a narration from Imam Sadiq (AS) is as follows: Servants have been commanded to something less than their capacity; and whatever people have been commanded to do, they have the ability to do it, and what they do not have the ability to do has been lifted from them; but there is no good in these people [who rebel]. [6] This blessed verse and the narration of Imam Sadiq (AS) indicate that Allah does not obligate anyone beyond their ability, and every punishment is also determined based on justice and the individual's ability. Punishment of Sinners: Hell is mentioned as a place for punishing sinners; in the blessed Surah Sajdah it is written: "And if We willed, We could have guided every soul [by compulsion], [but We created everyone free and with free will so that they themselves choose the path of guidance or misguidance]; but My command has been decreed upon the necessary and inevitable punishment, that indeed I will fill Hell with all jinn and mankind [who denied My verses]". [7] Imam Sadiq (AS) also, in answer to a person who asked him whether Allah compels people to good and bad deeds?, said thus: Allah is more just than to compel a servant to something and then punish him. [8] This verse and the narration of Imam Sadiq (AS) show that Allah gives people the opportunity to repent and return to the right path, and hell is a place for those who did not use this opportunity and did not return to Allah. Conclusion: Hell is presented not only as a place of punishment but also as a manifestation of divine justice, mercy, and wisdom; the existence of hell shows the importance of human choices in worldly life and their impact on the afterlife; Allah is great and merciful, but at the same time just and wise, and to maintain order and justice in the world, He has established laws; thus, hell is a place for the punishment of sins and wrongdoings of sinners, so that divine justice is fully achieved. [1] . Al-Kahf: 29 «وَقُلِ الْحَقُّ مِن رَّبِّكُمْ فَمَن شَاءَ فَلْيُؤْمِن وَمَن شَاءَ فَلْيَكْفُرْ» [2] . Al-Tawhid: Al-Shaykh al-Saduq, p. 380. [3] . Al-Zalzalah: 7 – 8. «فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ - وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ» [4] . Al-Kafi: Al-Shaykh al-Kulayni, vol. 8, p. 73. [5] . Al-Baqarah: 286. «لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا ۚ لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا اكْتَسَبَتْ» [6] . Al-Tawhid: Al-Shaykh al-Saduq, p. 347 / Bihar al-Anwar: Al-'Allamah al-Majlisi, vol. 5, p. 36. [7] . Al-Sajdah: 13. «وَلَوْ شِئْنَا لَآتَيْنَا كُلَّ نَفْسٍ هُدَاهَا وَلَٰكِنْ حَقَّ الْقَوْلُ مِنِّي لَأَمْلَأَنَّ جَهَنَّمَ مِنَ الْجِنَّةِ وَالنَّاسِ أَجْمَعِينَ» [8] . Al-Tawhid: Al-Shaykh al-Saduq, vol. 1, p. 361.