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What is the difference between ghulu and the correct belief in the status of Ahl al-Bayt (AS)? To understand the difference between exaggeration (ghulu) and the true belief in the status of Ahl al-Bayt (AS), it’s important to define ghulu. Linguistically, ghulu means to exceed limits or to go beyond moderation.[1] In a more technical sense, Sheikh Mufid described ghulu as exceeding boundaries and exaggerating concerning prophets and imams. [2] Imam Baqir (AS) further clarified this concept by stating that a ghali is someone who claims something about us that we have not asserted about ourselves. [3] It should be noted that the ghulu discussed in jurisprudential and theological texts refers to certain false beliefs held by some individuals, which lead to their classification as disbelievers. These beliefs include considering the Holy Prophet and the Imams (AS) to be God, believing that the Imams can also be prophets, or claiming that love for the Ahl al-Bayt negates the need for worship and the avoidance of sins. Such beliefs are examples of shirk (polytheism) or a denial of a fundamental principle, both of which result in disbelief.[4] In contrast, matters such as the Imams' knowledge of the unseen, the Ahl al-Bayt's wilayah at-takwiniyyah, their pure nature and creation, etc., have been continuously discussed in reliable books of Kalam, and in accordance with the hadith of Imam Ali (AS), who said: “Beware of exaggeration concerning us. Say that we are God’s servants, and say whatever you wish about our virtues,” [5] a limit has been set for it, and they have warned against attributing matters that contradict the principles of religion. These points make it clear that although the status of Ahl al-Bayt (AS) is highly honorable, and no matter what we say or think about them, we will not reach the essence of their being and exalted status, but we should not raise them above the level of servitude, being created, and being dependent on God, and attribute to them qualities that contradict the necessities of religion. [6] Therefore, the difference between ghulu and the correct belief in the status of Ahl al-Bayt (AS) depends on a correct understanding of their position and the extent of belief in their status. Imam Reza (AS) also explained that the meaning of people's servitude to Ahl al-Bayt (AS) is that people must obey us because God has made this obedience obligatory. [7] When Imam Reza (AS) noticed that some people attributed the attributes of God to Imam Ali (AS), he said that the Commander of the Faithful ate, drank, and married like you, therefore, one cannot imagine divine attributes for him. [8] Also, Sudayr narrates that Imam Sadiq (AS) entered the session in an angry state and said that people think we have knowledge of the unseen, while no one but Allah has knowledge of the unseen. Sudir says that I told Imam Sadiq (AS) that we know you have a lot of knowledge, but we do not attribute the knowledge of the unseen to you; the Imam, explaining his knowledge, said: The person who had knowledge of the book with him and brought the throne of Bilqis in the blink of an eye had as much knowledge as a drop in the sea, and now, is someone who has some knowledge of the book wiser, or someone who has all the knowledge of the book? Then the Imam pointed to his chest and said that all the knowledge of the book is with us. [9] Thus, it becomes clear that when the Imam denies knowledge of the unseen, he does not mean the extraordinary knowledge that he himself possesses, but rather refers to a specific knowledge that is unique to God and is referred to as inherent and independent knowledge, but he considers the extraordinary knowledge given to him by Allah to be proven for himself. Considering what has been revealed to us from the Ahl al-Bayt (AS), it can be said that the Ghulat are those who believe in the prophethood of the Ahl al-Bayt, the transmigration of the souls of the Imams, the granting of independence to them, and divine attributes for them, and some even believe in the divinity of the Ahl al-Bayt. [10] Conclusion: Considering all these points, we understand that the Imams (AS) have virtues and characteristics that are unimaginable for humans. These virtues are beyond ordinary humans, but it must be emphasized that these characteristics are different from the attributes of Allah, and divine attributes cannot be attributed to them. Imam Sadiq (AS) also considers the knowledge of the unseen to be exclusive to Allah, but he sets limits for his own knowledge that seems beyond human understanding. Therefore, the Ahl al-Bayt (AS) are superior beings, while they always count as servants of Allah, and this is the correct belief about them. Considering these points, the difference between exaggeration and the correct view lies in the correct understanding of the position of the Ahl al-Bayt (AS) and precisely identifying the essence of exaggeration. [1] . Al-Nihayah fi Gharib al-Hadith wal-Athar: Majd al-Din Ibn al-Athir, vol. 3, p. 382. / Lisan al-Arab: Ibn Manzur, vol. 15, p133. [2] . Tasheeh al-I’tiqad: Sheikh Mufid, p: 131 [3] . Al-Kafi: Muhammad ibn Ya’qub al-Kulayni, vol.2, p.75. [4] . Wilayah Takwini wa Wilayah Tashri’i: Sheikh Lotfollah Safi Golpayegani, p 41. [5] . Al-Khisal: Sheikh al-Saduq, vol. 2, page: 614. And the words of Imam Sadiq (AS): “Make us created servants, and say about us what you wish except for prophethood.” Alkharayij w aljarayih: Al-Rawandi, Qutb al-Din, Vol: 2, P: 735. [6] . Farhang-e Ghadir: Javad Mohaddesi, Publisher: Qom: Ma’ruf, 1387, p: 448. [7] . Al-Kafi: Sheikh al-Kulayni, Muhammad ibn Ya’qub, Vol. 1, p. 187. [8] . Bihar al-Anwar: Muhammad Baqir al-Majlisi, vol. 25, p. 275. [9] . Al-Kafi: Sheikh al-Kulayni, Muhammad ibn Ya’qub, vol. 1, p. 257. [10] . Buhuth fi Sharh al-'Urwa al-Wuthqa: al-Sayyid Muhammad Baqir al-Sadr, vol. 3, p. 306 / Ghulu; Haqiqat wa Aqsam-e An: Seyyed Kamal Heydari, translated by Pajouheshkadeh Hajj va Ziarat, pp. 27-42 / Naqsh-e Ghulu dar Inhiraf-e Aqa’id va Afkar: Muhammad Helli, p. 31 / Ghulu va Tafviz dar Gostareh-ye Ayat va Rivayat-e Ahl al-Bayt (as): Seyyed Alireza Mousavi, p. 12.

What is the view of other Islamic schools of thought on Ghulu? The issue of Ghulu is one of the challenging issues in the Islamic world; the theorists of Islamic schools of thought have mentioned many things regarding Ghulu, each of which is of particular importance; now we will address some of the theories presented on the issue of Ghulu from the perspective of other Islamic schools of thought. The Zaydi view on Ghulu: The Zaydi school, like other branches of Shia, believes that Imam Ali (AS) was appointed as the successor of the Messenger of Allah (SAW), and after him, Imam Hassan and Imam Hussein (AS) were also recognized as the Imam and successor of the Prophet (SAW) by divine text. However, after Imam Hussein (AS), the Zaydis separated the position of guardianship and succession of the Prophet (SAW) from the divine and heavenly aspects and turned it into a worldly position. From the Zaydi point of view, the Imams after Imam Hussein (AS) must be knowledgeable, just, courageous, and managerial personalities, and from the lineage of Lady Fatima (SA), with active presence in the political arena, to command good and forbid evil and to implement divine laws. Among them, Zayd ibn Ali ibn Hussein is known as a prominent figure in this lineage. During a period when the Zaydi ideology was based on the belief in knowledgeable, just, courageous, and capable Imams, a group of Zaydi Ghulat engaged in Ghulu and considered some of the Zaydi Imams as the Mahdi and possessors of long life. They attributed great miracles to these Imams, and some even claimed that the rank of these Imams was higher than that of the Prophet himself;[1] These extremist ideas caused some Zaydi scholars to consider these beliefs incorrect and beyond the truth and to write treatises refuting these beliefs. [2] In the end, it must be said that the Zaydi view on Ghulu is similar to that of the Imamiyyah, and Ghulu is considered an encroachment on right and truth, which is a condemned matter, and throughout history, Zaydi scholars have fought against it; although there may be differences between Zaydis and Imamis in the instances of Ghulu. The Ismaili view on ghulu: Like other Islamic sects, Ismailis define ghulu as exceeding the truth and reality. Among the great figures of the Ismaili faith, is Qadi Nu'man ibn Muhammad, whom Ibn Khallikan described as possessing immense greatness, was known as a highly learned and virtuous individual. He was not only proficient in the Quran and its interpretation but also specialized in jurisprudence and juristic disputes. He also possessed extensive knowledge of linguistics, poetry, and history, acting with wisdom and fairness in all these fields. Qadi Nu'man wrote numerous works about the Ahl al-Bayt and authored a valuable book on their virtues. He also wrote works refuting the beliefs of opponents, including Abu Hanifa, Malik, Shafi'i, and Ibn Sarij.[3] Qadi Nu'man explicitly states that Amir al-Mu'minin Ali (AS) resisted groups that exaggerated about him and presented him as exceeding reality. Some of these individuals believed that Ali (AS) was a prophet and that Gabriel had mistakenly revealed the revelation to the Prophet (SAW). Such beliefs were incorrect and extreme, and Amir al-Mu'minin Ali (AS) always opposed such ideas. [4] According to Ismaili's teachings, any exaggeration and transgression of the truth regarding persons and things is considered undesirable. The only difference in this regard lies in the differing understanding of the instances of exaggeration. These differences have led some sects to accuse other groups of ghulu. In reality, the difference in understanding and interpreting the instances of ghulu has led to diversity and conflict in religious viewpoints. The Sunni view on ghulu: Regarding the Sunni viewpoint, it should be said that Sunnism is internally divided into various groups in terms of jurisprudence, theology, and beliefs, some of which will now be mentioned: Ibn Taymiyyah and his followers throughout history: Ibn Taymiyyah al-Harrani, the founder of Wahhabism, says: "Ghulu" means praising or blaming something more than it deserves;[5] Muhammad Rashid Rida also mentions in his commentary that "ghulu" means exceeding the legal limit and exceeding what the Shari'ah has stipulated. [6] One of the reasons Wahhabi and Salafist theorists often label Shias as disbelievers is the concept of "ghulu." These individuals highlight certain Shia beliefs and associate them with "ghulu" to justify their claims. For instance, the belief that the Infallible Imams (AS) possess knowledge of the unseen is frequently categorized as "ghulu." Consequently, they argue that this belief warrants declaring Shias as disbelievers. In the following sections, we will present various opinions on this topic. Al-Zarqawi, in one of his works, accuses Shias of believing in the Imams’ knowledge of the unseen. He claims that this belief is part of the corrupt ideas held by Shia Muslims. [7] By citing the Shia belief that Ali ibn Abi Talib (AS) possesses knowledge of the unseen, he argues that Shias view the Imams (AS) as equal to Allah, [8] attributing divine status to them. Al-Zarqawi insists that such attributes are only appropriate for Allah Almighty and that assigning them to anyone other than Allah is akin to associating partners with Him. [9] Tartusi attributes such accusations to the Shia community, labeling them as part of the manifestations of Shia "ghulu". He cites numerous hadiths from Usul al-Kafi as evidence for his claims. In these hadiths, Shia beliefs assert that the infallible Imams (AS) possess knowledge of the unseen. [10] Due to this belief, Tartusi accuses them of disbelief and polytheism. He distinguishes between Shias and extreme Shias by stating that extreme Shias openly confess their belief in the divinity of individuals like Ali ibn Abi Talib (AS), while other Shias hold this belief secretly. [11] Traditional scholars, Sufi mystics from Ash'aris and Maturidis: Sunni scholars who lack Wahhabist thought have also identified Ghulat. For example, Shahrestani considers a Ghali to be someone who exaggerates about their Imam to the point of elevating them beyond the status of a creature, whether by ascribing divine attributes to them or claiming Allah's incarnation in them. [12] Abu’l-Baqā’, a Hanafi scholar, in his book "Al-Kulliyat," defines Ghulu as exceeding limits. [13] Baghawi, in his book "Sharh al-Sunnah," interpreting the verse "لَا تَغْلُوا فِي دِينِكُمْ"[14] states that Ghulu means exceeding the measure of a thing. [15] Mulla Ali Qari also defines Ghulu in religion as exceeding the Book and Sunnah.[16] Tabari,[17] Qastalani,[18] and Fakhr al-Razi also defined Ghulu as exceeding the limit or measure of a thing or matter.[19] Al-Alusi, in his abridgment of the book "Tuḥfat al-Ithna ‘Ashariyya," mentions that the first person to exaggerate about Ali ibn Abi Talib was Abdullah ibn Saba’, who affirmed Ali’s Imamate and disavowed his enemies.[20] Haytami, in "Şawā’iq al-Muhriqah," states that the nature of Shi’ism is Ghulu and innovation,[21] and it must be said that Sunnis consider the belief in the infallibility and Imamate of Amir al-Mu'minin to be Ghulu. However, Sunnis have gone so far in describing the virtues of the Companions that some have claimed that they had no shortcomings,[22] and they have described great miracles for them; for example, a story about a woman from the Ansar who dreamed that a date palm tree in her yard had fallen, and the Prophet (SAW) told her that her husband would die on his journey, but Abu Bakr gave her the good news that her husband would return that night, and in the end, this happened, and they explained the reason as follows: Allah was ashamed for a lie to come from the tongue of Abu Bakr; because he is Siddiq. [23] Conclusion: Based on the true and scholarly view of the Sunnis, Shi’ites cannot be considered Ghulat because the views of Sunni and Wahhabi scholars about Ghulu are similar to the views of Shi’ite scholars, who define Ghulu as exceeding the limit or measure of a thing or matter; therefore, exceeding the matter of religion, the Qur’an, the Sunnah, and the truth means Ghulu; whether this Ghulu is about the great figures of religion or other matters. However, differences in understanding the instances and accurately recognizing the position of Ghulu have led to some accusing the Shi’ites. [1] . Resaleh al-Zajereh article: Ali, Mousavi Nejad, Haft Aseman magazine, p. 2. [2] . Ibid: p. 3. [3] . Wafayat al-A’yan: Ibn Khalkan, vol. 5, p. 416. [4] . Da’a’im al-Islam: Qadi Nu’man Maghrebi, vol. 1, p. 48. [5] . Iqtida’ al-Sirat al-Mustaqim li Mukhalafat Ashab al-Jahim: Ibn Taymiyyah, vol. 1, p. 328. [6] . Tafsir al-Manar: Rashid Rida, Muhammad, vol. 6, p. 405. [7] . Articles by Ahmad Fadhil Nazal Al-Khalayleh, The comprehensive archive of the words and speeches of Sheikh Abu Musab al-Zarqawi, Al-Buraq Islamic Network, vol. 1, p. 324. (هذا مع اعتقادهم العصمة في أئمتهم، ونسبة علم الغيب والتصرف في الكون إليهم، وغير ذلك من الشركيات التي لا يعذر أحد بجهلها) [8] . Ibid: vol. 1, p.532. (وَمِنْ جَرَائِمِهِمْ فِي جَانِبِ العَقِيدَةِ وَشَعَائِرِ الدِّينِ... أَنَّهُمْ نَشَرُوا العَقَائِدَ الفَاسِدَةَ... ثُمَّ قَالوا بِالرَّجعَةِ وَعِلمِ عَليٍّ رَضِيَ اللهُ عَنْهُ لِلغَيبِ) [9] . Ibid: vol.1, p.587. (وَكَذَا شَرَّكُوا الإِلَهَ الوَاحِدَ بِالعِبَادِةِ المُستَحَقَّةِ للهِ تَعَالى وَحدَهُ غَيرَهُ، مِن نَذرٍ وَ دُعَاءٍ وَتَقَرُّبٍ بِالعِبَادَةِ للأَئِمَّةِ الذِينَ اعتَبَرُوهُم مُقَدَّسِينَ وَمَعصُومِينَ. وَ لم يَقِف الأَمرُ إِلى هَذَا الحَدِّ بَل نَسَبُوا الصِّفَاتِ التِي يَتَّصِفُ بِهَا اللهُ تَعَالى، كَالرِّزقِ وّالعِلمِ بِالغَيبِ وَنَحوَ ذَلِكَ لهَؤُلاءِ الأَئِمَّةِ، فَلم يَكتَفُوا بِالإِسَاءَةِ لمَقَامِ اللهِ تَعَالى بِالرُّبُوبِيَّةِ وَالأُلُوهِيَّةِ فَحَسب). [10] . Al-Shi’a al-Rawafid Ta’ifah Shirk wa Ridda (The Rawafid Shiites are a sect of polytheism): Abu Basir al-Tartousi, p. 32. [11] . Ibid: p. 45. [12] . Al-Milal wa al-Nihal: al-Shahrastani, vol. 1, p. 173. [13] . al-Kulliyyat: Abu al-Baqa, al-Kafwi, vol. 1, p. 293. [14] . An-Nisa: 171. [15] . Sharh al-Sunna: Abu Muhammad, al-Baghawi, vol. 4, p. 47. [16] . Mirqat al-Mafatih Sharh Mishkat al-Masabih: Mulla Ali al-Qari, vol. 1, p. 322. [17] . Tafsir al-Tabari: Abu Ja’far, Tabari, vol. 7, p. 700. [18] . Irshad al-Sari li Sharh Sahih al-Bukhari: Al-Qastalani, vol. 10, p. 313. [19] . Tafsir al-Razi = Mafatih al-Ghayb aw al-Tafsir al-Kabir: Fakhr al-Din, al-Razi, vol. 12, p. 411. [20] . Mukhtasar al-Tuhfa al-Ithna Ashariyah: Muhammad Shukri, al-Alusi, vol. 1, p. 6. [21] . al-Sawa’iq al-Muhriqa 'ala Ahl al-Rafd wa al-Dalal wa al-Zandaqa: al-Haytami, Ibn Hajar, vol. 1, p. 10. / Asma al-Matalib fi Sirat Amir al-Mu’minin Ali ibn Abi Talib: Ali Muhammad, al-Sallabi, vol. 1, p. 507. [22] . al-Sawa’iq al-Muhriqa 'ala Ahl al-Rafd wa al-Dalal wa al-Zandaqa: Ibn Hajar, Haytami, vol. 2, p. 640. [23] . Nuzhat al-Majalis wa Muntakhab al-Nafa’is: al-Safuri, vol. 2, p. 149.

What are the most well-known Ghulat sects in Islam? According to Shia scholars, Ghulat sects are excluded from Islam due to their claims of divinity for certain individuals or their assertions of prophecy for those who are not recognized as prophets. As a result, these groups cannot be considered Muslims, even if they identify themselves as Muslims or as Shia. The Ghulat sects that identify as Muslims or even Shia are numerous; for brevity, some will be briefly mentioned with explanations. The Rawandiyya (Abbassiyya) sect The Rawandiyya (Abbassiyya) sect was led by Abdullah Rawandi. Initially, he believed in the divinity of Mansur Dawaniqi, the Abbasid Caliph, and the prophethood of Abu Muslim Khorasani. However, after Mansur ordered the murder of Abu Muslim in 141 AH, the sect rebelled against Mansur. In response, Mansur charged them with heresy and had them burned. From the Rawandiyya sect, several offshoots emerged, including: - Abu Muslimiya, which believed in the imamate of Abu Muslim Khorasani; - Abu Hurrairyya, led by a man named Abu Hurraira; - Razzamiyya, followers of a figure named Razzam who believed in the incarnation of God in Abu Muslim; and - Hashemiyya, supporters of Abu Hashim Abdullah ibn Muhammad ibn Hanafiya.[1] The Khurramiyya sect The Khurramiyya were followers of Babak Khurramdin and were considered supporters of Abu Muslim Khorasani. Babak Khurramdin led a rebellion against the Abbasid Caliph in the year 201 AH. He was captured by the Iranian commander Afshin during the reign of Caliph Mu'tasim in 223 AH, and ultimately, he was executed after some time. [2] The Junahiyya sect The Junahiyya sect consisted of followers of Abdullah ibn Mu'awiya, whom they regarded as both God and a prophet. They believed that knowledge developed in his heart like a plant and that the spirit of God had been transferred to him. Additionally, they rejected the concept of resurrection, deemed the world indestructible, and considered what is typically forbidden to be permissible. [3] The Sabaiyya sect The Sabaiyya is a sect attributed to the Imamiyyah, led by Abdullah ibn Saba, which emerged in the early years of the Caliphate of Ali ibn Abi Talib (AS) and is considered a group of Ghalian. When Ali (AS) was martyred, the Sabaiyya said that he was not killed, but had gone into occultation and would return to fill the world with justice.[4] The Ahl al-Bayt (AS) cursed him. In a narration, Imam Sajjad (AS) says: "The mention of Abdullah ibn Saba was made to me, and all the hairs of my body stood on end. He claimed a great matter – may God curse him! By God! Imam Ali (AS) was a righteous servant of God and the brother of the Messenger of God (SAW), and he did not reach honor except because of his obedience to God and His Messenger." [5] The Karbiyya sect The Karbiyya are described as the followers of "Ibn Karb." He believed that Muhammad ibn al-Hanafiyya, nicknamed the Mahdi, was given this title by his father, Imam Ali (a.s.), that he did not die and would not die, and that his death was impossible, but that he is currently absent, and his location is unknown. He will appear and will be the owner of the earth, and there will be no Imam until his return. [6] The Bazighiyya sect Followers of Bazigh ibn Musa believe that Ja'far ibn Muhammad, also known as Imam Ja'far al-Sadiq, is God. They hold that he is not merely the physical person people perceive but has taken this form to appear among humanity. The followers believe that whatever occurs in their hearts is a form of revelation, and if a person has faith, they will receive such revelations. [7] The Nusiriyya (Alawiyya) sect T The Nusiriyya was a group that initially believed in the Imamate of Imam Ali ibn Muhammad al-Hadi during his lifetime. However, they later deviated from this belief by claiming the prophethood of a man named Muhammad ibn Nusir al-Namiri. Muhammad ibn Nasir asserted that Imam Hadi (a.s.) had appointed him as a prophet. He also believed in the transmigration of souls related to Imam Hadi, claimed the Lordship of Imam Hadi, and permitted marriage between close relatives, among other beliefs. [8] Other sects such as: Kaysaniyya, the Kaysaniyya sect refers to the followers of Mukhtar ibn Abi Ubayda Thaqafi. [9] Khattabiyya, this sect is attributed to a person named Muhammad ibn Muqlas Asadi Kufi Ajda', a well-known as Abu al-Khattab; Ayatollah Khu'i (may God have mercy on him) referred to him as "لعنه الله" and "غال".[10] Umiriyya, which is attributed to a person named Aumayr ibn Bayan Ajli. [11] Secret Companions (Serriyya), Serri was one of the leaders of the Ghalat during the time of Imam Sadiq (AS), who was cursed by the Imam. [12] Bashariyya (Shu'ayriyya), this sect is attributed to Bashshar Shu'ayri, who lived during the time of Imam Sadiq and Imam Kazim (AS) and passed away in 180 AH. [13] The sects that have deviated from Islam due to Ghulu are numerous. Those interested in learning about them should refer to the books written on this subject.[14] [1] . Ghāliān: Kāveshi dar jaryānhā va barāyandhā tā pāyān-e sadeh-ye sevom (Ghalian: An Investigation into the Currents and Results Until the End of the Third Century): Safari Furoshani, Nematullah, p. 37. [2] . Ibid.: p. 38. [3] . Maqālāt al-Islāmiyyīn wa Ikhtilāf al-Musallīn (Articles on the Muslims and the Differences of the Muslims): Al-Ash'ari, Abu al-Hasan, vol. 1, p. 6. [4] . Firaq al-Shī’a (Shiite sects): Nobakhti, Hassan bin Musa, p. 22 / Many stories have been made about Abdullah bin Saba: Tarikh al-Tabari: al-Tabari, Ibn Jarir, vol. 3, p. 378. [5] . Ikhtiyār Ma’rifat al-Rijāl (Rijāl al-Kashshī):Al-Shaykh Al-Tusi, Volume: 1, Page: 324. [6] . Firaq al-Shī’a (Shiite sects): Nobakhti, Hassan bin Musa, p. 27. [7] . Maqālāt al-Islāmiyyīn wa Ikhtilāf al-Musallīn (Articles on the Muslims and the Differences of the Muslims): Al-Ash'ari, Abu al-Hasan, vol. 1, p. 12. [8] . Al-Ghaybah: Al-Shaykh Al-Tusi, Vol: 1, P. 398. / Firaq al-Shī’a (Shiite sects): Nobakhti, Hassan bin Musa, p. 93 / Syrian Alawites from Formation to Empowerment: Dr. Masoud Akhavan Kazemi; Sara Weisi, Shia Studies Quarterly, Pages 147 to 186, Year 10, Issue 38, Summer 1391. [9] . Firaq al-Shī’a (Shiite sects): Nobakhti, Hassan bin Musa, p. 23. [10] . Mu’jam Rijal al-Hadith: vol. 15, p. 271. [11] . Dā’irat al-Ma’ārif-e Bozorg-e Islāmī (The Great Islamic Encyclopedia): vol. 11, p. 314. [12] . Firaq al-Shī’a (Shiite sects): Nobakhti, Hassan bin Musa, p. 43. [13] . Ghāliān: Kāveshi dar jaryānhā va barāyandhā tā pāyān-e sadeh-ye sevom (Ghalian: An Investigation into the Currents and Results Until the End of the Third Century): Safari Furoshani, Nematullah, p. 111. [14] . Books such as Firaq al-Shī’a (Shiite sects): Nobakhti, Hassan bin Musa. / Maqālāt al-Islāmiyyīn wa Ikhtilāf al-Musallīn (Articles on the Muslims and the Differences of the Muslims): Al-Ash'ari, Abu al-Hasan. / Ghāliān: Kāveshi dar jaryānhā va barāyandhā tā pāyān-e sadeh-ye sevom (Ghalian: An Investigation into the Currents and Results Until the End of the Third Century): Safari Furoshani, Nematullah.

How can Ghulu (exaggeration) be countered? Ghulu (extremism in religious beliefs) is a major problem that can cause religious and social harm in society. To counter this phenomenon, attention to Islamic teachings, the use of rational principles, and following the traditions of the Ahl al-Bayt (AS) offer effective solutions. In the following, methods of countering Ghulu will be discussed in simple language: 1. Following the Ahl al-Bayt (AS) as the best model The best way to counter Ghulu is to follow and act upon the sayings and behavior of the Ahl al-Bayt (AS) and to take them as role models. As the Prophet (SAW) said: “They are with the truth, and the truth is with them,”[1] Imam Ali (AS) says: No one from this Ummah can be compared to the Ahl al-Bayt of Muhammad (SAW), and no one whose blessings have been bestowed because of Ahl al-Bayt (AS) can ever be equated with them. They are the foundation of religion and the pillar of certainty. Whoever exaggerates must return to them, and whoever lags behind must join them. [2] Imam Reza (AS) also says: We, the family of Muhammad (SAW), are on the middle path, which the exaggerators do not comprehend and the laggards do not surpass. [3] Imam Baqir (AS) says: Go to the east and west; but you will not find correct knowledge except what comes from us, the Ahl al-Bayt. [4] Therefore, following and taking the Imams (AS) as role models will prevent believers from extremism and will guide them onto the “straight path.” 2. Correct religious education One of the most important ways to counter exaggeration is through principled and correct religious education. When people have a correct understanding of the fundamental beliefs and laws, they are less likely to fall into exaggeration or laxity. Imam Ali (AS) says: O people, the perfection of religion is in the pursuit of knowledge and acting upon it, and be aware that acquiring knowledge is more obligatory than seeking wealth. [5] Correct learning and understanding of religion can prevent individuals from falling into the trap of exaggeration. 3. Emphasis on Moderation and Balance The Holy Quran and the narrations of the Ahl al-Bayt (AS) have always invited Muslims to moderation and balance in beliefs and actions; the holy Quran stated: "وَكَذَٰلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا",[6] And thus We have made you a middle nation; In explaining this verse, Imam Baqir (AS) says: We are the most moderate group, as Allah says in this verse: "وَ كَذلِكَ جَعَلْناکُمْ أُمَّةً وَسَطاً"; he who has risen too high [gone beyond the truth] must return to us [who are in the middle], and he who has fallen behind must reach us. [7] This emphasis on "moderation" is the best approach to prevent exaggeration. Moderation in beliefs and lifestyle keeps Muslims from deviating towards extremism or laxity. 4. Scientific and Logical Criticism of Beliefs Paying attention to scientific criticism and logical analysis of beliefs is also very effective in confronting exaggeration; in the book Al-Fusul Al-Mukhtara by Al-Shaykh al-Mufīd, many discussions are presented about criticizing extremist beliefs and providing logical reasons for refuting them; [8] this approach helps clarify the truth and prevent misleading. 5. Warning and Caution against Exaggeration The Infallibles (AS) always explicitly warned people against falling into the trap of exaggeration. For example, Imam Ali (AS) said: "Two groups will be destroyed concerning me: one, enemies who will exaggerate in hatred and enmity, and the other, friends who will exaggerate in their love for me and go beyond the limit." [9] These words show that even love for the Ahl al-Bayt (AS) should not exceed the limits of moderation, as excessive love can also be harmful. In a narration from Imam Sadiq (AS), it is also mentioned that he forbade praying behind an exaggerator. [10] These prohibitions double the importance of knowing the correct path and acting in moderation. 6. Disavowal and Confrontation with Exaggerators In many cases, the Ahl al-Bayt (AS) even distanced themselves from exaggerators and explicitly expressed their disapproval of them. Imam Ali (AS) said: “O Allah, I hate the extremists, just as Jesus, son of Mary, hated the extremists among the Christians. O Allah, forsake them forever and do not help any of them!”[11] The other Imams of the Household of Prophethood also strongly rejected the exaggerators. [12] 7. The Role of Enemies in Creating Excess Some extremist and deviant currents stem from the plots of enemies to destroy the image of the Ahl al-Bayt (AS). The enemies of religion, by fabricating exaggerated statements about the Ahl al-Bayt (AS) and attributing them to the Imams (AS), sought to mislead people and distance them from the Ahl al-Bayt (AS). Imam Reza (AS) clearly states: “Our opponents have fabricated stories about our virtues and categorized them into three types: first, exaggeration; second, laxity regarding our status; and third, a direct mention of the faults of our enemies. When people hear the exaggerations about us, they label our followers as infidels and accuse them of believing in our divinity. When they encounter the laxity, they begin to believe it applies to us. And when they hear explicit mention of our enemies’ faults, they insult us by name.” [13] Therefore, recognizing these plots and being aware of the source of extremist beliefs is another way to combat exaggeration. 8. Use of Media and Communication Tools In today's world, communication tools can play an important role in enlightenment and awareness. Publishing articles, holding discussion sessions, and using social networks to promote correct religious viewpoints can help reduce exaggeration, as the recommendation of the Holy Quran is the same; the Quran says in one place: "Invite to the way of your Lord with wisdom and good counsel and argue with them in a way that is best;" [14] and in another place it says: "And there should be among you a group who invite to good, enjoin what is right, and forbid what is wrong. And it is they who are successful." [15] Conclusion In summary, by utilizing proper religious education, following the traditions of the Ahl al-Bayt (AS), promoting moderation, scientific analysis, etc., we can avoid exaggeration and extremism in religious beliefs and move towards moderation and balance in religion, creating a balanced, aware society free from religious extremism and excess. [1] . Ali (AS) ma’a al-haqq wa al-haqq ma’a Ali (AS): Abū Ma’āsh, Sa’īd, Vol: 1, P: 51. [2] . Nahj al-Balagha: Imam Ali (AS), sermon 2. [3] . Al-Kafi: Sheikh Al-Kulayni Vol: 1 P: 101. [4] . Ibid.: P: 399. [5] . Tuḥaf al-'Uqūl: Ibn Sha'ba al-Hārānī, Vol:1, P:199. [6] . Al-Baqarah: 143. [7] . Bihar al-Anwar: Al-Allameh al-Majlisi, Vol: 23, P: 349. [8] . Al-Fusul al-Mukhtara: Al-Shaykh al-Mufīd. [9] . Nahj al-Balagha: Imam Ali (AS), Hikmat 117. / Bihar al-Anwar: al-Allamah al-Majlisi; Vol: 34, P: 307. [10] . Tahdhib Al-Ahkam: Sheikh Tusi, Vol. 3, p. 31. [11] . Al-Amali: Sheikh Tusi Vol. 1 Page: 650. [12] . For further reading refer to the book "Ahlul Bayt (AS) in the Quran and Hadith" under the title “Ahlul Bayt’s Dislike of Exaggerators”: Ahlul Bayt (AS) in the Quran and Hadith: Mohammadi Rayshahri, Muhammad, Vol. 2, p. 810. [13] . Uyun Akhbar Al-Ridha (AS): Sheikh Al-Saduq, Vol: 1, P: 304. [14] . An-Nahl: 125. [15] . Al-Imran: 104

Does the narration 'Fatimah is a part of me' refer to the claim that Ali (AS) proposed marriage to the daughter of Abu Jahl? The narration 'Fatimah is a part of me' signifies that Fatimah Zahra (SA) is an inseparable part of the Prophet Muhammad (SAW) and is one of the most well-known hadiths about her status. This hadith is widely accepted and transmitted by all Islamic schools of thought.[1] Shia scholars, such as prominent figures like Shaykh Mufid, [2] Shaykh Tusi, [3] and Shaykh Saduq, [4] have transmitted this narration in their works, highlighting its significance and authenticity within the Shia tradition. This hadith has been narrated in various forms in both Sunni sources. However, in some Sunni sources like Sahih al-Bukhari, it is stated that Ali (AS), while married to Fatimah Zahra (SA), also proposed marriage to the daughter of Abu Jahl. When the Prophet (SAW) became aware of this, he declared from the pulpit: 'Fatimah is a part of me, and I dislike anyone harming her. By Allah, the daughter of the enemy of God shall not dwell in the same house as the daughter of the Prophet of God.'[5] Due to its contradiction with the noble character of Ali (AS) and his deep love for Fatimah (SA), this particular Sunni version has been criticized and examined by Shia scholars. Reasons for Rejecting this Narration: 1. Contradiction with Imam Ali’s Character: This narration contradicts the elevated character of Imam Ali (AS) and his loyalty to Lady Fatimah (SA). Imam Ali himself explicitly stated that he never caused any distress to Fatimah al-Zahra. “By Allah, I never made Fatimah angry or displeased until she left this world. Whenever I felt sorrowful, I would look at Fatimah’s face to alleviate my grief.” [6] 2. Weak chain of narration: The chain of transmission (isnad) for this narration has multiple weaknesses, and many scholars consider it unreliable. [7] When analyzing the narrative, we find elements that highlight the weaknesses and fragility of the story, such as: ᴏ Historical inconsistency: The only narrator who mentioned the marriage proposal incident is “Al-Miswar ibn Makhrama.” However, his timeline does not align with the event. Ibn Hajar Al-Asqalani states that Al-Miswar was born two years after the Hijra, and he arrived in Medina in the eighth year after the conquest of Mecca. Thus, he could not have witnessed the event he narrated. [8] ᴏ Biased Narrator: Another point is Al-Miswar's enmity towards the Ahl al-Bayt (AS). The Khawarij had a good relationship with him and considered him one of their own. [9] He was a supporter of Mu'awiyah to the extent that whenever he heard Mu'awiyah's name, he would send blessings upon him. [10] This behavior indicates that his purpose in narrating this hadith was to tarnish the character of Imam Ali (AS). ᴏ The historical impossibility of the event: Juwayriya, the daughter of Abu Jahl, had not converted to Islam before the conquest of Mecca, and after embracing Islam, she married ʿAttāb ibn Asīd ibn Abī al-ʿĪṣ ibn Umayya. [11] 3. Attempt to tarnish the Ahl al-Bayt (AS): This narration was likely fabricated to defame the character of Imam Ali (AS); As Imam Sadiq (AS) indicated the story of Imam Ali (AS) proposing to Abu Jahl's daughter was fabricated by his opponents. "'Alqama, you cannot please everyone and silence every tongue. How can you remain safe from something that even prophets and saints were not safe from? Didn't they say about the Messenger of Allah (SAW) that he was a seeker of worldly gains and power? Didn't they attribute to Ali (AS) the desire to marry the daughter of Abu Jahl while he was already married to Fatimah (SA)?" [12] 4. The existence of this narration without mentioning the act of proposing marriage: This narration exists in Sunni sources without mentioning the event of Imam Ali (AS) proposing to the daughter of Abu Jahl, [13] which is similar to how Shia sources narrate this story. This itself is evidence that the event of the proposal is a fabricated story created to defame Imam Ali (AS) and diminish the significance of Fatimah's (SA) distress over Abu Bakr and Umar. [14] Conclusion: The narration "Fatimah is a part of me" is unrelated to the story of Ali's proposal to the daughter of Abu Jahl. Many scholars reject the account of this proposal due to its weak chain of transmission and its contradiction with Ali’s character. This event appears to have been fabricated to damage Imam Ali's (AS) reputation and to undermine the seriousness of Fatimah's (SA) grievances against Abu Bakr and Umar. [1] . Majmu’at al-Rasa’il: Al-Safi, Sheikh Lutfullah, Vol: 2 P: 312. [2] . Al-Amali: Sheikh Al-Mufid, Vol: 1, P: 259. «قَالَ سَمِعْتُ سَعْدَ بْنَ مَالِكٍ يَعْنِي ابْنَ أَبِي وَقَّاصٍ يَقُولُ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ‌ فَاطِمَةُ بَضْعَةٌ مِنِّي مَنْ سَرَّهَا فَقَدْ سَرَّنِي وَ مَنْ سَاءَهَا فَقَدْ سَاءَنِي فَاطِمَةُ أَعَزُّ الْبَرِيَّةِ عَلَيَّ.» [3] . Al-Amali - Dar Al-Thaqafah Edition: Sheikh Al-Tusi, Vol: 1, P: 24. [4] . Ilal Al-Shara'i': Sheikh Al-Saduq, Vol: 1, P: 185 and 186. [5] . Sahih Al-Bukhari: Al-Bukhari, Vol: 5, P: 22. [6] . Kashf Al-Ghummah fi Ma'rifat Al-A'immah: Al-Muhaddith Al-Irbili, Vol: 1, P: 352. «فَوَ اللَّهِ مَا اَغْضَبْتُهَا وَ لَا اَکْرَهْتُهَا عَلَی اَمْرٍ حَتَّی قَبَضَهَا اللَّهُ عَزَّ وَ جَلَّ وَ لَا اَغْضَبَتْنِی وَ لَا عَصَتْ لِی اَمْراً وَ لَقَدْ کُنْتُ اَنْظُرُ اِلَیْهَا فَتَنْکَشِفُ عَنِّی الْهُمُومُ وَ الْاَحْزَان.» [7] . For more information, please refer to the article: The Legend of the Proposal of the Daughter of Abu Jahl by the Commander of the Faithful (AS). [8] . Al-Isabah fi Tamyiz Al-Sahaba: Al-Asqalani, Ibn Hajar, Vol: 6, P: 94. [9] . Si’ar A’lam al-Nubala: Al-Dhahabi, Shams al-Din, Vol: 4, P: 414. «قَالَ الزُّبَيْرُ بنُ بَكَّارٍ: كانت تَغْشَاهُ، وَيَنْتَحِلُوْنَهُ» [10] . History of Islam - Tadmuri edition: Al-Dhahabi, Shams al-Din, Vol: 5, P: 246 «قَالَ عُرْوَةُ: فَلَمْ أَسْمَعِ الْمِسْوَرَ ذَكَرَ مُعَاوِيَةَ إِلا صَلَّى عَلَيْهِ». [11] . Al-Tabaqat al-Kubra: Ibn Saad, Vol: 8, P: 262. [12] . Amali: Sheikh al-Saduq, P: 165. «فَقَالَ علیه السلام: یَا عَلْقَمَةُ اِنَّ رِضَا النَّاسِ لَا یُمْلَکُ وَاَلْسِنَتَهُمْ لَا تُضْبَطُ وَکَیْفَ تَسْلَمُونَ مِمَّا لَمْ یَسْلَمْ مِنْهُ اَنْبِیَاءُ اللَّهِ وَرُسُلُهُ وَحُجَجُ اللَّهِ (علیهم‌السّلام).... اَ لَمْ یَنْسُبُوا سَیِّدَ الْاَوْصِیَاءِ (علیهم‌السّلام) اِلَی اَنَّهُ کَانَ یَطْلُبُ الدُّنْیَا وَالْمُلْکَ ...... اَ لَمْ یَنْسُبُوهُ اِلَی اَنَّهُ (علیه‌السّلام) اَرَادَ اَنْ یَتَزَوَّجَ ابْنَةَ اَبِی جَهْلٍ عَلَی فَاطِمَةَ (علیهاالسّلام) وَاَنَّ رَسُولَ اللَّهِ (صلی‌الله‌علیه‌و‌آله‌وسلّم) شَکَاهُ عَلَی الْمِنْبَرِ اِلَی الْمُسْلِمِینَ فَقَالَ اِنَّ عَلِیّاً یُرِیدُ اَنْ یَتَزَوَّجَ ابْنَةَ عَدُوِّ اللَّهِ عَلَی ابْنَةِ نَبِیِّ اللَّهِ اَلَا اِنَّ فَاطِمَةَ بَضْعَةٌ مِنِّی فَمَنْ آذَاهَا فَقَدْ آذَانِی وَمَنْ سَرَّهَا فَقَدْ سَرَّنِی وَمَنْ غَاظَهَا فَقَدْ غَاظَنِی.» [13] . Musannaf Ibn Abi Shaybah: Ibn Abi Shaybah, Abu Bakr, Vol: 6, P: 38. [14] . Al-Imamah wal-Siyasah: Al-Dinawari, Ibn Qutaybah, Vol: 1, P: 31 / Sahih al-Bukhari: Al-Bukhari, Vol: 4, P: 79.

Did houses in Medina have doors during Rasulullah's time? In response to this question, it should be noted that houses typically had doors in the centuries and eras preceding the Prophet (SAW). This fact is evident not only in historical texts but also clearly mentioned in the Quran. For example, in the story of Prophet Joseph (Yusuf) and Zuleikha, the Quran indicates that Zuleikha closed the doors to conceal her intentions. [1] This demonstrates the existence of doors during that time. Quranic Evidence: During the time of the Prophet Muhammad (SAW), houses in Medina did have fences and doors. The Quran mentions that if you have access to the keys of a house, you are allowed to take food from it. [2] Numerous narrations: Narrations that prove the existence of doors for people's houses during the time of the Prophet (SAW): For example, Sijistani narrated that the Prophet (SAW) instructed Umar to "Go and bring food for these people." The narrator recounts that Umar took them to a room, retrieved a key from his belt, and opened the door. [3] Additionally, in his book "Sahih Muslim," Muslim reported that the Prophet (SAW) commanded us to close the doors of our houses at night. [4] Narrations that prove the existence of a door for the house of the Prophet (SAW): Ibn Kathir al-Dimashqi writes: The rooms of the Prophet’s house were woven from ar’ar branches and wood with hair, and he cites from the history of Bukhari: The door of the Prophet's house had no doorknobs, and people would knock with their fingers or nails. [5] Bukhari also mentions in "Al-Adab al-Mufrad" that Muhammad ibn Hilal observed the houses of the Prophet's wives. He noted that their coverings were woven from hair. When I asked him about Aisha's house, he said, "The door of her house opened toward Damascus." I inquired whether it had one leaf or two. He replied that it had only one leaf, and when I asked about its material, he said it was made from the wood of the ar'ar tree or the sāj tree. [6] Imam Kazem (AS) narrates that on the night the Prophet passed away, he called Ali, Fatimah, Hasan, and Husayn (AS) together, closed the door, and had a lengthy conversation with Fatimah. When it became quite late, Ali and his two sons came out of the house, waiting behind the door with the people. [7] In another narration, Imam Kazem (AS) reports that the Prophet Muhammad (SAW) gathered Ali, Fatimah, Hasan, and Husayn (AS), closed the door behind them, and said: “O my family, those nearest to Allah! May the Lord send peace upon you…”[8] Narrations that prove the existence of a door for the house of Ali and Fatimah (AS): In the story of the marriage of Fatimah Zahra and the Commander of the Faithful (AS), it is mentioned that the Messenger of Allah (SAW) called Ali (AS) and performed the same act that he had done with Fatimah. Then he recited the same supplication for Ali that he had recited for Fatimah (SA). Then he said to Ali and Fatimah (AS): Get up and go to your house, may Allah make you kind to each other! And bless your offspring! And grant you a good end! The Messenger of Allah (SAW) got up after these supplications and closed the door of the house. [9] Muhammad ibn Jarir Tabari, a Shia scholar, also writes: Salman says, ‘I went to Fatimah’s house, knocked on the door, and obtained permission to enter. She allowed me to come in. When I entered, I saw her sitting.’ [10] Furthermore, in narrations that describe the incident of the attack on the house of Ali and Fatimah (AS), it is mentioned: ‘Umar said, ‘Let us go to her.’ Abu Bakr, Umar, Uthman, Khalid ibn Walid, Mugheerah ibn Shu’bah, Abu Ubaidah ibn al-Jarrah, Salim (the freed slave of Abu Hudhayfah), Qunfudh, and I set out with them. When we reached the door, Fatimah saw them and closed the door in their faces. She had no doubt that they would not enter without her permission. However, Umar struck the door with his foot, breaking it. The door was made of palm.’ [11] Additionally, in another narration by Ibn Qutaybah, it is stated: 'Umar and a group with him arrived at Fatimah’s house. They knocked on the door, and when Fatimah heard their voices, she cried out: ‘O my father, O Messenger of Allah! After you, What injustices we have seen from Umar ibn al-Khattab and Abu Bakr ibn Abi Quhafah!’[12] In conclusion, based on historical evidence and reliable narrations, it can be inferred that not only were the houses in Medina equipped with doors, but the houses of the Prophet (SAW) and Imam Ali and Lady Fatimah (AS) also had doors. [1] . Al-Yusuf: 23. (وَغَلَّقَتِ الْأَبْوَابَ) [2] . An-Nur: 61. (أَوْ مَا مَلَكْتُمْ مَفَاتِحَهُ) [3] . Sunan Abi Dawood: Al-Sijistani, Abu Dawood, Vol. 4, p. 360. [4] . Sahih Muslim: Muslim, Vol. 3, p. 1593. [5] . Al-Bidaya wal-Nihaya: Ibn Kathir, Vol. 3, p. 268. [6] . Al-Adab al-Mufrad with Annotations: Al-Bukhari, Vol. 1, p. 416. Similar narrations are also mentioned: Samt al-Nujum al-Awali fi Anba’ al-Awail wal-Tawali: Al-Asami, Vol. 1, p. 367 / Tarikh Makkah al-Musharrafah wal-Masjid al-Haram wal-Madinah al-Sharifah wal-Qabr al-Sharif: Ibn al-Dhia, Vol. 1, p. 268. [7] . Bihar al-Anwar: Al-Allama al-Majlisi, Vol. 22, p. 490. [8] . Ibid: Vol. 24, p. 219. [9] . Musannaf Abd al-Razzaq al-San’ani: Al-San’ani, Abd al-Razzaq, Vol. 5, p. 486 / Al-Mu’jam al-Kabeer: Al-Tabarani, Vol. 24, p. 132 / Sharh al-Akhbar fi Fada’il al-A’imma al-Athar: Al-Qadi al-Nu’man al-Maghribi, Vol. 2, p. 359 / Bihar al-Anwar: Al-Allama al-Majlisi, Vol. 43, p. 122. [10] . Dalail al-Imamah: Al-Tabari al-Saghir, Muhammad ibn Jarir, Vol. 1, p. 107. [11] . Tafsir al-Ayyashi: Al-Ayyashi, Muhammad ibn Mas’ud, Vol. 2, p. 66 / Al-Ikhtisas: Al-Shaykh al-Mufid, Vol. 1, p. 186 / Bihar al-Anwar: Al-Allama al-Majlisi, Vol. 28, p. 227. [12] . Al-Imamah wal-Siyasah: Al-Dinawari, Ibn Qutaybah, Vol. 1, p. 30.

Is there any evidence in Shia sources regarding the attack on the house of Lady Fatimah (SA)? There is authentic evidence in Shia sources regarding the attack on the house of Lady Fatimah (SA) and her martyrdom, emphasizing the significant injustice she faced. For example, consider the following accounts: 1. Statement by Sulaym bin Qays (d. 76 AH) quoting Salman al-Farsi: "Fatimah (SA) said: 'O Umar, what is this between you and us?' He replied: ‘Open the door, or else we will set your house on fire!’ She responded, ‘O Omar, are you not afraid of Allah that you enter my house without permission?’ But Umar refused to turn back. Umar called for fire, ignited it at the door, then pushed it open and entered. Lady Fatimah confronted him, crying, ‘O father, O Messenger of Allah!’ Umar raised his sword, which was in its sheath, and struck Fatimah’s side. she cried out: 'O my father!' He then raised a whip and struck her arm. Lady Fatimah exclaimed, ‘O Messenger of Allah, what ill-treatment Abu Bakr and Omar, your companions, have shown us!’”.[1] 2. Statement by Muhammad bin Jarir bin Rustam Tabari (d. 310 AH): “The cause of Lady Fatimah’s death was the blows inflicted upon her. Qunfudh, Omar’s servant, struck her with the sheathed sword upon Omar’s command. As a result, her son Mohsen was miscarried, and she fell seriously ill. She did not allow any of her oppressors to visit her.” [2] He shared this story in another part of his book as well. [3] 3. Statement by Muhammad bin Mas’ud 'Ayyashi (d. 320 AH): "Umar said: 'Come with me to him.' So, Abu Bakr, Umar, Uthman, Khalid ibn al-Walid, al-Mughira ibn Shu'ba, Abu Ubaidah ibn al-Jarrah, Salim, (the freed slave of Abu Hudhayfa), and Qunfuz, and I (the narrator) went together. When we approached Lady Fatimah’s house, she saw them and closed the door, as she did not doubt that they would not enter without her permission. Umar struck the door with his foot and broke it, as it was made of palm fronds. They entered and brought out Ali (AS)..." [4] 4. Statement by Sheikh al-Kulayni (d. 329 AH): Kulayni narrates a narration in Al-Kafi from Imam Kazim (AS) referring to Lady Fatimah (SA) as a martyr: “Indeed, Fatimah (SA) is truthful and a martyr…”[5] 5. Statement by Husayn ibn Hamdan Khasibi (d. 346 AH): From Lady Fatimah’s own words, Khasibi recounts the following incident: “Then they sent Qunfuz and Khalid ibn al-Walid to our house to bring out my cousin to the Saqifah of Bani Sa'ida for their harmful allegiance. And he would not go out to them, being occupied with the will of the Messenger of Allah (SAW)... So they gathered wood at our door and brought fire to burn the house. I held onto the doorpost and said, 'I beseech you by Allah and by my father, the Messenger of Allah (SAW), to cease and desist.' Then Umar took the whip from Qunfuz, the freed slave of Abu Bakr, and struck my arm with it, so that the whip twisted around my hand until it was like a bracelet. And he kicked the door with his foot and it struck me, and I fell on my face while I was pregnant, and the fire was blazing..." [6] 6. Statement by Muhammad ibn Qulawayh (d. 368 AH): Gabriel addressed the Prophet, saying: ‘"And as for your daughter, she will be wronged and deprived, and her rights which you have appointed for her will be taken from her by force. She will be beaten while she is pregnant, and people will enter her private house without permission. Then she will be treated with contempt and humiliation, and she will find no one to protect her. As a result of the beating, she will miscarry and die from it." [7] 7. Statement by Sheikh Saduq (d. 381 AH): The Messenger of Allah spoke about the events after his passing, saying: When I saw her, I remembered what would happen to her after my demise. It was as if I could see humiliation entering her house, her sanctity being violated, her rights being usurped, her inheritance denied, her side being broken and her unborn child miscarried. She would cry out, ‘O Muhammad!’ But no one would answer her call for help. She would seek assistance, but no one would come to her aid...... She would be the first from my household to join me, appearing before me as a grieving, oppressed, sorrowful, and martyred. At that moment, I would say, ‘O Allah, curse those who wronged her, punish those who seized her rights, humiliate those who oppressed her, and eternally condemn those who struck her side until she lost her child.’ And the angels would respond, ‘Ameen.’ [8] 8. Statement by Sheikh Mufid (d. 413 AH): "Umar said: 'Get up and go to Ali.' So, Abu Bakr, Umar, Uthman, Khalid ibn al-Walid, al-Mughira ibn Shu'ba, Abu Ubaidah ibn al-Jarrah, Salim, (the freed slave of Abu Hudhayfa), and Qunfuz, and I (the narrator) went together. Lady Fatimah suspected that they would not enter the house without permission. So, she closed and locked the door. When they reached the door, Umar struck the door with his foot and broke it, as it was made of palm. They entered and forcibly dragged Ali out, and Lady Fatimah followed." [9] This incident is also mentioned elsewhere. [10] 9. Statement by Muqatil ibn Atiyya (d. 505 AH): "After Abu Bakr had forcefully taken the allegiance of the people through intimidation, the sword, threats, and coercion, he sent Umar, Qunfuz, Khalid ibn al-Walid, Abu Ubaidah al-Jarrah, and a group of hypocrites to the house of Ali and Fatimah. Umar gathered firewood at the door of Fatimah's house and set it on fire. When Fatimah came to the door to repel Umar and his companions, Umar squeezed Fatimah between the wall and the door with such force that she miscarried her child and the nail of the door pierced her chest. Fatimah cried out, 'O my father, O Messenger of Allah! Look what we have suffered after you from the son of Khattab and the son of Abu Quhafa!' Umar turned to those around him and said, 'Strike Fatimah!' So, they rained blows upon the beloved of the Messenger of Allah and his daughter until they bruised her body." [11] 10. Statement by Abu Mansur Tabarsi (d. 6th century AH): Tabarsi recounts the dialogue between Imam Hasan al-Mujtaba (AS) and Mughira (may Allah curse him), where the martyrdom of Lady Fatimah (SA) is explicitly mentioned: “You are the one who beat and injured Fatimah (SA) until she miscarried her child. Your actions were due to your opposition to the Messenger of Allah (SAW), your defiance of his command, and your violation of his sanctity.” [12] 11. Statement by Allama Hilli (d. 726 AH): And among these [events] is that he and Umar sought to burn the house of the Commander of the Faithful, in which were the Commander of the Faithful, Fatimah, their children, and a group of the Banu Hashim, who had not pledged allegiance to Abu Bakr and had opposed it. Tabari mentioned in his history, saying: 'Umar ibn al-Khattab came to the house of Ali and said, "By Allah, I will surely burn you all or you will come out to pledge allegiance." [13] 12. Statement by Allama Majlisi (d. 1110 AH): “When the rulers seized power and usurped the caliphate, most people pledged allegiance to them. They sent someone to Ali (AS) to force him into allegiance. He refused, so Umar sent fire to burn down their house. They intended to enter by force, but Fatimah blocked the door. Qunfuz, a slave of Umar, struck the door on Fatimah's abdomen, breaking her side and causing her to miscarry the child whom the Messenger of Allah (SAW) had named Muhsen. As a result, she fell ill and died." [14] This incident is also mentioned in Bihar al-Anwar. [15] Conclusion: Based on numerous and reliable Shia sources, the incident of the attack on the house of Lady Fatima (SA) is well-established and historically verified among Shia Muslims. Sayyid Murtadha (d. 436 AH) affirms that there is a significant abundance of narration chains regarding the martyrdom of Lady Zahra (SA). [16] Sheikh Tusi (d. 460 AH) also considers the attack on Lady Fatima Zahra's (SA) house to be well-known and states that there is no disagreement among Shia scholars on this matter. [17] Furthermore, Allama Majlesi (d. 1110 AH) regards the reports of the attack on the house and the martyrdom of Lady Fatima (SA) as widely accepted. [18] [1]. Kitab Sulaym ibn Qays Hilali: Al-Hilali, Sulaym bin Qais, p. 150. «فقالت فاطمة عليها السلام : يا عمر ، ما لنا ولك ؟ فقال : افتحي الباب وإلا أحرقنا عليكم بيتكم . فقالت : يا عمر ، أما تتقي الله تدخل علي بيتي ؟ فأبي أن ينصرف . ودعا عمر بالنار فأضرمها في الباب ثم دفعه فدخل فاستقبلته فاطمة عليها السلام وصاحت: يا أبتاه يا رسول الله فرفع عمر السيف وهو في غمده فوجأ به جنبها فصرخت: يا أبتاه. فرفع السوط فضرب به ذراعها فنادت: يا رسول الله، لبئس ما خلفك أبو بكر وعمر.» [2]. Dalail al-Imamah: Muhammad ibn Jarir ibn Rustam Tabari, p. 134. «وَ كَانَ سَبَبُ وَفَاتِهَا أَنَّ قُنْفُذاً مَوْلَى عُمَرَ لَكَزَهَا بِنَعْلِ السَّيْفِ‏ بِأَمْرِهِ، فَأَسْقَطَتْ مُحَسِّناً وَ مَرِضَتْ مِنْ ذَلِكَ مَرَضاً شَدِيداً، وَ لَمْ تَدَعْ أَحَداً مِمَّنْ آذَاهَا يَدْخُلُ عَلَيْهَا.» Allama Mamaqani, one of the great scholars of Rijal, considers the chain of transmission of this narration to be authentic and strong in his book "Mara'a al-Kamal". Mara'a al-Kamal: Allama Mamqani, Abdullah, vol. 3, p. 267. [3]. Dalail al-Imamah: Muhammad ibn Jarir ibn Rustam Tabari, p. 104. [4]. Tafsir al-'Ayyashi: al-'Ayyashi, Muhammad ibn Mas’ud, Vol. 2, p. 66. «قال عمر: قوموا بنا إليه، فقام أبو بكر، و عمر، و عثمان و خالد بن الوليد و المغيرة بن شعبة، و أبو عبيدة بن الجراح، و سالم مولى أبي حذيفة، و قنفذ، و قمت معهم، فلما انتهينا إلى الباب- فرأتهم فاطمة ص أغلقت الباب في وجوههم، و هي لا تشك أن لا يدخل عليها إلا بإذنها، فضرب عمر الباب برجله فكسره و كان من سعف‌ ثم دخلوا فأخرجوا عليا ع ملببا......» [5]. Al-Kafi: al-Kulayni, Muhammad ibn Ya’qub, Vol. 1, p. 458. [6]. Al-Hidayah al-Kubra: al-Khasibi, Husayn ibn Hamdan, Vol. 1, p. 178. «ثُمَّ يُنْفِذُونَ إِلَى دَارِنَا قُنْفُذاً وَ مَعَهُ خَالِدُ بْنُ الْوَلِيدِ لِيُخْرِجَا ابْنَ عَمِّي إِلَى سَقِيفَةِ بَنِي سَاعِدَةَ لِبَيْعَتِهِمُ الْخَاسِرَةِ وَ لَا يَخْرُجُ إِلَيْهِمْ مُتَشَاغِلًا بِوَصَاةِ رَسُولِ اللَّهِ (صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ).... فَجَمَعُوا الْحَطَبَ بِبَابِنَا وَ أَتَوْا بِالنَّارِ لِيُحْرِقُوا الْبَيْتَ فَأَخَذْتُ بِعِضَادَتَيِ الْبَابِ وَ قُلْتُ: نَاشَدْتُكُمُ اللَّهَ وَ بِأَبِي رَسُولِ اللَّهِ (عليه السلام) أَنْ تَكُفُّوا عَنَّا وَ تَنْصَرِفُوا فَأَخَذَ عُمَرُ السَّوْطَ مِنْ قُنْفُذٍ مَوْلَى أَبِي بَكْرٍ، فَضَرَبَ بِهِ عَضُدِي فَالْتَوَى السَّوْطُ عَلَى يَدِي حَتَّى صَارَ كَالدُّمْلُجِ، وَ رَكَلَ الْبَابَ بِرِجْلِهِ فَرَدَّهُ عَلَيَّ وَ أَنَا حَامِلٌ فَسَقَطْتُ لِوَجْهِي وَ النَّارُ تَسَعَّرُ...» [7]. Kamil al-Ziyarat: Ibn Qulawayh, Ja’far ibn Muhammad, pp. 332. «وَ أَمَّا ابْنَتُكَ فَتُظْلَمُ وَ تُحْرَمُ وَ يُؤْخَذُ حَقُّهَا غَصْباً الَّذِي تَجْعَلُهُ لَهَا وَ تُضْرَبُ وَ هِيَ حَامِلٌ وَ يُدْخَلُ عَلَيْهَا وَ عَلَى حَرِيمِهَا وَ مَنْزِلِهَا بِغَيْرِ إِذْنٍ ثُمَّ يَمَسُّهَا هَوَانٌ وَ ذُلٌّ ثُمَّ لَا تَجِدُ مَانِعاً وَ تَطْرَحُ مَا فِي بَطْنِهَا مِنَ الضَّرْبِ وَ تَمُوتُ مِنْ ذَلِكَ الضَّرْبِ » [8]. Al-Amali Saduq: Ibn Babawayh, Muhammad ibn 'Ali, p. 176. «وَ أَنِّي لَمَّا رَأَيْتُهَا ذَكَرْتُ مَا يُصْنَعُ بِهَا بَعْدِي كَأَنِّي بِهَا وَ قَدْ دَخَلَ الذُّلُّ بَيْتَهَا وَ انْتُهِكَتْ حُرْمَتُهَا وَ غُصِبَتْ حَقَّهَا وَ مُنِعَتْ‏ إِرْثَهَا وَ كُسِرَ جَنْبُهَا [وَ كُسِرَتْ جَنْبَتُهَا] وَ أَسْقَطَتْ جَنِينَهَا وَ هِيَ تُنَادِي يَا مُحَمَّدَاهْ فَلَا تُجَابُ وَ تَسْتَغِيثُ فَلَا تُغَاثُ فَلَا تَزَالُ بَعْدِي مَحْزُونَةً مَكْرُوبَةً بَاكِيَةً … فَتَكُونُ أَوَّلَ مَنْ يَلْحَقُنِي مِنْ أَهْلِ بَيْتِي فَتَقْدَمُ عَلَيَّ مَحْزُونَةً مَكْرُوبَةً مَغْمُومَةً مَغْصُوبَةً مَقْتُولَةً فَأَقُولُ عِنْدَ ذَلِكَ اللَّهُمَّ الْعَنْ مَنْ ظَلَمَهَا وَ عَاقِبْ مَنْ غَصَبَهَا وَ ذَلِّلْ مَنْ أَذَلَّهَا وَ خَلِّدْ فِي نَارِكَ مَنْ ضَرَبَ جَنْبَهَا حَتَّى أَلْقَتْ وَلَدَهَا فَتَقُولُ الْمَلَائِكَةُ عِنْدَ ذَلِكَ آمِينَ.» [9]. Al-Ikhtisas: Sheikh al-Mufid, Vol. 1, p. 186. «فَقَالَ عُمَرُ قُمْ إِلَى الرَّجُلِ فَقَامَ أَبُو بَكْرٍ وَ عُمَرُ وَ عُثْمَانُ وَ خَالِدُ بْنُ الْوَلِيدِ وَ الْمُغِيرَةُ بْنُ شُعْبَةَ وَ أَبُو عُبَيْدَةَ بْنُ الْجَرَّاحِ وَ سَالِمٌ مَوْلَى أَبِي حُذَيْفَةَ وَ قُمْتُ مَعَهُمْ وَ ظَنَّتْ فَاطِمَةُ ع أَنَّهُ لَا تُدْخَلُ بَيْتُهَا إِلَّا بِإِذْنِهَا فَأَجَافَتِ الْبَابَ‌ وَ أَغْلَقَتْهُ فَلَمَّا انْتَهَوْا إِلَى الْبَابِ ضَرَبَ عُمَرُ الْبَابَ بِرِجْلِهِ فَكَسَرَهُ وَ كَانَ مِنْ سَعَفٍ فَدَخَلُوا عَلَى عَلِيٍّ ع وَ أَخْرَجُوهُ مُلَبَّبَاً فَخَرَجَتْ فَاطِمَةُ» [10]. Al-Muqni’ah: Sheikh al-Mufid, Vol. 1, p. 459. [11]. Mutamar Ulama' Baghdad: Muqatil bin Atiyah, Vol: 1, P: 50. «ان ابابكر بعد ما اخذ البيعة لنفسه من الناس بالارحاب و السيف و التهديد و القوة أرسل عمر و قنفذاً و خالد بن الوليد و أبا عبيدة الجراح و جماعة اخرى - من المنافقين - إلى دار علي و فاطمة و جمع عمر الحطب على باب بيت فاطمة و أحرق الباب بالنار، و لما جاءت فاطمة خلف الباب لتردّ عمر و حزبه، عَصَر عمر فاطمة بين الحائط و الباب عصرة شديدة قاسية حتى أسقطت جنينها و أنبت مسمار الباب في صدرها و صاحت فاطمة: أبتاه يا رسول الله! أنظر ماذا لقينا بعدك من ابن الخطاب و ابن أبي قحافة! فالتفت عمر إلى من حوله و قال: اضربوا فاطمة، فانهالت السياط على حبيبة رسول الله و بضعته حتى أدموا جسمها!» [12]. Al-Ihtijaj: Abu Mansur Al-Tabarsi, Vol. 1, p. 278. «وَ أَنْتَ الَّذِي ضَرَبْتَ فَاطِمَةَ بِنْتَ رَسُولِ اللَّهِ ص حَتَّى أَدْمَيْتَهَا وَ أَلْقَتْ مَا فِي بَطْنِهَا اسْتِذْلَالًا مِنْكَ لِرَسُولِ اللَّهِ ص وَ مُخَالَفَةً مِنْكَ لِأَمْرِهِ وَ انْتِهَاكاً لِحُرْمَتِهِ.» [13]. Nahj al-Haqq wa Kashf al-Siddiq: al-Hilli, Vol. 1, p. 271. «و منها أنه طلب هو و عمر إحراق بيت أمير المؤمنين ع و فيه أمير المؤمنين ع و فاطمة و ابناهما و جماعة من بني هاشم لأجل ترك مبايعة أبي بكر. ذَكَرَ الطَّبَرِيُّ فِي تَارِيخِهِ‌ قَالَ: أَتَى عُمَرُ بْنُ الْخَطَّابِ مَنْزِلَ عَلِيٍّ فَقَالَ وَ اللَّهِ لَأُحْرِقَنَّ عَلَيْكُمْ أَوْ لَتَخْرُجَنَّ لِلْبَيْعَةِ.» [14]. Mirat al-'Uqul fi Sharh Akhbar Aal al-Rasul: al-Majlisi, Vol. 5, p. 318. «أنهم لما غصبوا الخلافة و بايعهم أكثر الناس بعثوا إلى أمير المؤمنين عليه السلام ليحضر للبيعة، فأبى فبعث عمر بنار ليحرق على أهل البيت بيتهم و أرادوا الدخول عليه قهرا، فمنعتهم فاطمة عند الباب فضرب قنفذ غلام عمر الباب على بطن فاطمة عليها السلام فكسر جنبيها و أسقطت لذلك جنينا كان سماه رسول الله صلى الله عليه و آله محسنا، فمرضت لذلك و توفيت صلوات الله عليها في ذلك المرض.» [15]. Bihar al-Anwar: al-Majlisi, Vol. 82, p. 264. [16]. Al-Shafi fi al-Imamah: Sharif Murtada, Vol. 3, p. 241. [17]. Talakhis al-Shafi: Sheikh Tusi, Vol. 3, p. 156. [18]. Mirat al-'Uqul fi Sharh Akhbar Aal al-Rasul: al-Majlisi, Vol. 5, p. 318.

Is there any evidence in Sunni sources regarding an attack on the house of Lady Fatimah (SA)? regarding the events related to the attack on the house of Lady Fatimah (SA) in Sunni narrations, there are two main categories of accounts concerning this incident: First Category (Majority of Sunni Narrations): Musa ibn Uqba describes a conflict between the supporters of Ahl al-Bayt (AS) and the pro-caliphate faction. They had surrounded Lady Fatimah's house to force Ali (AS) to pledge allegiance. The narration states: "Umar ibn al-Khattab came to the house of Fatimah along with a group of Muhajireen and Ansar, including Asid ibn Hudayr, Salama ibn Salaama, and Thabit ibn Qays. They confronted Imam Ali (AS) and Lady Fatimah (SA), and one of them even took Zubeir's sword and broke it."[1] Ibn Abi Shaybah also reports that Umar threatened to burn down Lady Fatimah’s house. He said: “O daughter of the Messenger of Allah, by Allah, no one is dearer to us than your father, and no one is dearer to us after your father than you. But by Allah, if these people gather around you, I will order them to burn down your house.”[2] Additionally, Al-Baladhuri recounts an incident where Umar forcefully entered Lady Fatimah’s house. She confronted him at the door, saying: “O son of al-Khattab, do you intend to burn my house?” Umar replied: “Yes, and this is stronger than what your father brought.”[3] Tabari also reports that Umar came to Ali’s house, where Talha, Zubeir, and some of the Muhajireen were. Umar declared: “By Allah, I will either burn down your house or force you to come out for the pledge of allegiance.” [4] Other scholars, such as Ibn Abd Rabbih,[5] Jalal al-Din al-Suyuti,[6] and Al-Muttaqi al-Hindi,[7] have also documented similar accounts. These narrations mention the attack on Lady Fatimah's house and her threat to set it on fire. However, they do not explicitly describe any action to respond to this threat. Some even state that Imam Ali (AS) went to Abu Bakr and pledged allegiance to him after this incident. Second Category (Narrations Describing Violence): Ibn Qutaybah, Abu Muhammad Abdullah ibn Muslim Dinawari (213-276 AH), recounts the following incident: Abu Bakr sent Umar to confront those who had not pledged allegiance and had taken refuge in Imam Ali’s house. Umar arrived at Ali’s house and called out, but no one came out. Umar asked for firewood and said: By the One in Whose hand is Umar's life, either you should come out and pledge allegiance or I will burn the house down on the heads of those who are in it. They informed him that Fatimah (SA) was inside. Umar replied, “Even if Fatimah is inside…” When Fatimah (SA) heard their voices, she cried out loudly, “O father” and “O Messenger of Allah.” What injustices we have seen from Umar ibn al-Khattab and Abu Bakr ibn Abi Quhafah after you! The attackers, upon hearing Fatimah’s cries, were moved and left, except for Umar and a few others. They forcibly brought Ali outside and demanded that he pledge allegiance. Ali asked, “What will you do if I refuse to pledge allegiance?” They replied, “By Allah, we will strike your neck.”[8] Additionally, Abū Isḥāq Ibrāhīm ibn Sayyār ibn Hāni‘ an-Naẓẓām (185-230 AH), refers to the violation of the sanctity of Lady Fatimah (SA) by Umar. He describes how Umar struck her abdomen during the incident of allegiance, causing her to miscarry.[9] Abu al-Hasan Ali ibn Husayn Mas’udi (280-345 AH), regarded by some as a Sunni scholar, recounts a similar incident. He states: “They approached Ali’s house, attacked it, and set it on fire. They pressed Lady Fatimah (SA) against the door until she miscarried Mohsen.”[10] These narrations go beyond threats. They assert that Umar forcibly entered Lady Fatimah's house, leading to the tragic events that resulted in the death of her son, Mohsen. Additional Evidence: 1. Abu Bakr’s Regret Over the Attack on Lady Fatimah’s House: It is important to mention that one of the most compelling pieces of evidence regarding the attack on Lady Fatimah's house comes from Abu Bakr's own words as he lay on his deathbed. He expressed regret for some actions he had taken, one of which involved the incident of the attack on Lady Fatimah’s house. This account was narrated by Abd al-Rahman ibn Awf, a reputable figure in the Sunni tradition, and many prominent Sunni scholars have included it in their writings.[11] Abd al-Rahman ibn Awf stated: “I visited Abu Bakr during his illness, the same illness from which he eventually passed away. I greeted him and inquired about his well-being. After conveying some words to him, I said, ‘By Allah, we recognized you as a righteous man.’” Abu Bakr replied: “However, I have no hope except for three things. I wish I had not done these three things....” He continued: “As for those three actions that I regret: I wish I hadn't broken the privacy of Fatimah's (SA) house and attacked it and I would have left her alone, even if a war had broken out because of this.” In this narration, the first caliph explicitly acknowledges that he regrets attacking Lady Fatimah’s house and breaking its sanctity. This account strongly supports the historical reality of the attack, especially considering its context within the struggle for leadership. 2. Imam Juwayni’s Narration from Prophet Muhammad (SAW): Another piece of evidence supporting the occurrence of this attack and emphasizing the oppression faced by Fatimah al-Zahra (SA) can be found in a narration attributed to the respected Sunni scholar Imam Juwayni. He reported that on one occasion, the Prophet Muhammad (SAW) was sitting when Hasan ibn Ali entered. The Prophet's eyes filled with tears upon seeing Hasan. Then, when Hussain ibn Ali entered, the Prophet wept once more. Following them, Fatimah and Ali (AS) arrived, and the Prophet’s tears flowed again. When asked about the reason for his tears regarding Fatimah (SA), the Prophet replied: “When I saw her, I remembered what would happen to her after my demise. It was as if I could see humiliation entering her house, her sanctity being violated, her rights being usurped, her inheritance denied, and her side being struck (causing her to miscarry). She would cry out, ‘O Muhammad!’ But no one would answer her call for help. She would seek assistance, but no one would come to her aid. She would be the first from my household to join me, appearing before me as a grieving, oppressed, sorrowful, and martyred. At that moment, I would say, ‘O Allah, curse those who wronged her, punish those who seized her rights, humiliate those who oppressed her, and eternally condemn those who struck her side until she lost her child.’ And the angels would respond, ‘Ameen.’”[12] Conclusion: Numerous narrations from credible Sunni sources provide clear evidence about the invasion of Lady Fatima's (SA) house and the inappropriate treatment she endured. These accounts have been documented by many Sunni historians and hadith scholars, including Tabari, Musa ibn Uqbah, Baladhari, Ibn Abi Shaybah, and Suyuti. They confirm that this historical event is an undeniable fact. Furthermore, some Sunni historians, such as Ibn Qutaybah Dinawari and Nizzam, have explicitly mentioned the beating of Lady Fatima (SA) and the resultant miscarriage of her fetus. [1] . Al-Iktifā’ bimā taḍmunuhu min maġāzī Rasūl Allāh (SAW) wal-thalāthatu al-khulafā’(Sufficiency with what it contains the battles of the Messenger of God - may God bless him and grant him peace - and the three caliphs): Abū al-Rabīʿ al-Kalāʿī, vol:2, p: 57. «فجاءهما عمر بن الخطاب فى عصابة من المهاجرين والأنصار فيهم أسيد بن حضير وسلمة بن سلامة بن وقش الأشهليان وثابت بن قيس بن شماس الخزرجى فكلموهما حتى أخذ أحد القوم سيف الزبير فضرب به الحجر حتى كسره.» [2] . Al-Muṣannaf Ibn Abī Shaybah: Ibn Abī Shaybah, Abū Bakr, vol: 7, p: 432. «فلما بلغ ذلك عمر بن الخطاب خرج حتى دخل على فاطمة فقال: «يا بنت رسول الله (ص) والله ما من أحد أحب إلينا من أبيك, وما من أحد أحب إلينا بعد أبيك منك, وايم الله ما ذاك بمانعي إن اجتمع هؤلاء النفر عندك; أن أمرتهم أن يحرق عليهم البيت.» [3] . Anṣāb al-Ashrāf: al-Balādhurī, vol: 1, p: 586. «فتلقته فاطمة على الباب، فقالت فاطمة: يا ابن الْخَطَّابِ، أَتُرَاكَ مُحَرِّقًا عَلَيَّ بَابِي؟ قَالَ: نَعَمْ، وَذَلِكَ أَقْوَى فِيمَا جَاءَ بِهِ أَبُوك.» [4] . Tārīkh al-Ṭabarī (Tārīkh al-Rusul wal-Mulūk, waṣlah Tārīkh al-Ṭabarī): Abū Jaʿfar al-Ṭabarī, vol: 3, p: 202. «أَتَى عُمَرُ بْنُ الْخَطَّابِ مَنْزِلَ عَلِيٍّ وَفِيهِ طَلْحَةُ وَالزُّبَيْرُ وَرِجَالٌ مِنَ الْمُهَاجِرِينَ، فَقَالَ: وَاللَّهِ لأَحْرِقَنَّ عَلَيْكُمْ أَوْ لَتَخْرُجُنَّ إِلَى الْبَيْعَةِ.» [5] . Al-ʿUqd al-Farīd: Ibn ʿAbd Rabbih al-Andalusī, vol: 5, p: 13 / Al-Istiʿāb: Ibn ʿAbd al-Barr, vol: 3, p: 975. [6] . Jāmiʿ al-Aḥādīth: Jalāl al-Dīn al-Suyūṭī, vol: 26, p: 395. [7] . Kanz al-ʿUmmāl fī Sunan al-Aqwāl wal-Afʿāl: Al-Muttaqī al-Hindī, vol: 5, p: 651. [8] . Al-Imāmah wal-Siyāsah: al-Dīnawarī, Ibn Qutaybah, vol: 1, p: 30. «فبعث إليهم عمر ، فجاء فناداهم وهم في دار علي ، فأبوا أن يخرجوا فدعا بالحطب وقال : والذي نفسه عمر بيده . لتخرجن أو لأحرقنها على من فيها ، فقيل له : يا أبا حفص ، إن فيها فاطمة ؟ فقال : وإن ، ...... فلما سمعت أصواتهم نادت بأعلى صوتها : يا أبت يا رسول الله ، ماذا لقينا بعدك من ابن الخطاب وابن أبي قحافة ، فلما سمع القوم صوتها وبكاءها ، انصرفوا باكين ، وكادت قلوبهم تنصدع ، وأكبادهم تنفطر ، وبقي عمر ومعه قوم ، فأخرجوا عليا ، فمضوا به إلى أبي بكر ، فقالوا له : بايع ، فقال : إن أنا لم أفعل فمه ؟ قالوا : إذا والله الذي لا إله إلا هو نضرب عنقك» [9] . Al-Milal wal-Niḥal: al-Shahrastānī, vol: 1, p: 57 / Al-Wāfī bi al-Wafayāt: al-Ṣafadī, vol: 6, p: 15. «إن عمر ضرب بطن فاطمة يوم البيعة حتى ألقت الجنين من بطنها.» [10] . Ithbāt al-Waṣīyah: Masʿūdī, p: 146. :«فَوَجهُوا اِلی مَنْزلِهِ فَهَجَمُوا عَلَیْهِ وَ اَحْرَقُوابابَهُ وَ ضَغَطُوا سَیدَةَ النساءِ بِالْبابِ حَتی اَسْقَطَتْ مُحْسِنا» [11] . Kanz al-ʿUmmāl: Al-Muttaqī al-Hindī, vol: 5, p: 631 / Tārīkh al-Ṭabarī: al-Ṭabarī, Ibn Jarīr, vol: 2, p: 619 / Sāqifah wa Fadak: Abī Bakr Aḥmad ibn ʿAbd al-ʿAzīz Jawharī Baghdādī, p: 70. [12] . Furāʾid al-Samtayn: al-Ḥamawī al-Juwaynī, Ibrāhīm, vol: 2, p: 35. «وَ اَنِّی لَمَّا رَاَیْتُهَا ذَکَرْتُ مَا یُصْنَعُ بِهَا بَعْدِی کَاَنِّی بِهَا وَ قَدْ دَخَلَ الذُّلُّ فی بَیْتَهَا وَ انْتُهِکَتْ حُرْمَتُهَا وَ غُصِبَتْ حَقَّهَا وَ مُنِعَتْ اِرْثَهَا وَ کُسِرَ جَنْبُهَا (وَ کُسِرَتْ جَنْبَتُهَا) وَ اَسْقَطَتْ جَنِینَهَا وَ هِیَ تُنَادِی یَا مُحَمَّدَاهْ فَلَا تُجَابُ وَ تَسْتَغِیثُ فَلَا تُغَاثُ... فَتَکُونُ اَوَّلَ مَنْ یَلْحَقُنِی مِنْ اهل‌بیتی فَتَقْدَمُ عَلَیَّ مَحْزُونَةً مَکْرُوبَةً مَغْمُومَةً مَغْصُوبَةً مَقْتُولَة. فَاَقُولُ عِنْدَ ذَلِکَ اللَّهُمَّ الْعَنْ مَنْ ظَلَمَهَا وَ عَاقِبْ مَنْ غَصَبَهَا وَ ذَلِّلْ مَنْ اَذَلَّهَا وَ خَلِّدْ فِی نَارِکَ مَنْ ضَرَبَ جَنْبَهَا حَتَّی اَلْقَتْ وَلَدَهَا فَتَقُولُ الْمَلَائِکَةُ عِنْدَ ذَلِکَ آمِین.»

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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