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Who Are the Bahá’ís, and What Are Their Beliefs? Understanding Bahá’í Faith and Its Intellectual Origins: The Bahá’í Faith has its roots in Bábism, which, in turn, traces back to Shaykhism. Shaykhism was founded by Shaykh Ahmad Ahsa’i, who introduced unconventional and speculative ideas. His teachings were far removed from truth and reality. Shaykh Ahmad Ahsa’i was interested in Greek philosophy, and he presented philosophical concepts within a religious framework. For instance, he believed that an Imam could manifest in people’s physical bodies. He even claimed that Imam Ali (AS) was simultaneously present in forty locations on a single night and he believed that the body of the Prophet (SAW) did not ascend, but his mind and thought did. Shaykh Ahmad Ahsa’i’s unorthodox ideas led to intense debates between scholars and him. After his death, his disciple, Sayyid Kazim Rashti, continued his teachings until his own passing. However, since Sayyid Kazim Rashti did not appoint a clear successor, disagreements arose among his followers. Some aligned with Haji Karim Khan, the son of Ibrahim Khan Qajar, while others followed Haji Mirza Shafi’i Tabrizi, who continued along the Shaykhism path. Amidst this, Sayyid Muhammad Ali, another disciple of Sayyid Kazim Rashti, began his own movement. He claimed to be the Bab (meaning “Gate”), referring to the gate to the Hidden Imam (AJTF). Based on Shaykhism’s beliefs and Shaykh Ahmad Ahsa’i’s statements Sayyid Muhammad Ali declared himself the Bab. Consequently, he became known as Ali Muhammad Bab. Ali Muhammad Bab was arrested and was humiliated in Shiraz due to his claims. But he later reaffirmed his position. Eventually, during the reign of Amir Kabir, he was executed. His successor was Mirza Yahya Nuri, known as Subh-i-Azal. During this time with the unsuccessful assassination of Naser al-Din Shah by Bábía, the anger of the Shah and the court was directed at the followers of Bab, this caused Mirza Yahya Nouri flee to Baghdad and his followers also went to Baghdad. The brother of Mirza Yahya Azal Hossein Ali Baha, who was in prison, was released at the request of the Russian ambassador, and he also went to Baghdad. After settling in Baghdad, a conflict arose between the two brothers. The Ottoman government exiled Azal and his companions to Cyprus, while Hussein Ali Baha and his group were sent to Akka (Acre). During this time, Hussein Ali Baha, with the help of his son Mirza Abbas Raghib, defeated Azal. He solidified his position by writing the “Kitab-i-Aqdas,” a central text in Bahá’í scripture akin to the Qur'an. This work distinguished the Bahá’í Faith from its Bábí roots, establishing it as a separate religious movement. After his passing, his granddaughter, Shoghi Effendi, assumed leadership and established the Universal House of Justice to guide Bahá’ís after him. After the suspicious death of Shoghi Effendi in 1336 AH, Charles Mason Remy succeeded him. This deviation from the true faith, rooted in the intellectual diversions of the Shaikhiya and Babiya, which began with Ali Muhammad Bab in Shiraz, is now led by Americans. Today, the Bahá’í Faith, with its origins in Shaykhism and Bábism, is overseen by the Universal House of Justice and continues to be practiced worldwide.[1] Beliefs of the Bahá’ís: Bahá’ís assert that Ali Muhammad Bab, without acquiring knowledge from anyone, held the highest scientific positions, witnessed by all.[2] They aim to prove that Ali Muhammad Bab, like the Messenger of Allah (SAW), had no earthly teacher, and all his knowledge came directly from Allah. Husayn Ali Baha, in his writings, claims that he is successor of Allah in creating and maintaining the world.[3] Essentially, they attribute a form of divinity to Bahá’u’lláh. According to Bahá’í beliefs, the primary obligation is to recognize Bahá’u’lláh because they consider him to possess a unique form of divinity and lordship. They believe that Bahá’u’lláh is the source of revelation, and all creation and governance lie within his control. Agreeing with him leads to guidance, while opposing him results in deviation.[4] From their perspective, all religions have been abrogated, and the only true call is that of Bahá’u’lláh. This implies that they do not accept the finality of the Prophet of Allah (SAW) and consider Islam to be abrogated. Mirza Husayn Ali Nuri, in his book “Iqan,” quotes the Prophet saying, “I am the first Adam.” Just as the Prophet is identified as the first prophet, so too can he be seen as the seal. However, Mirza Husayn Ali ultimately contends that the Prophet is not the last prophet, arguing that finality cannot be deduced from the concept of khātam (termination).[5] This contradicts: 1. The explicit statement in the Quran: “Muhammad is not the father of any of your men, but he is the Messenger of Allah and the Seal of the Prophets.”[6] 2. Numerous hadiths that clearly identify the Prophet as the last prophet. For example, the Prophet (SAW) said, “I am the first of the prophets in creation and the last of them in sending.”[7] Or in The Hadith of the Position, it is related that the Prophet said many times to Imam Ali (AS): "You are to me in the position that Harun was to Musa, except that there is no Prophet after me."[8] This honorable hadith has clearly stated the end of prophethood. 3. Wordbooks that consider khatam as the meaning of reaching the end of something.[9] Furthermore, Bahá’ís claim that Bahá’u’lláh possesses knowledge of everything, [10] including the unseen. They assert that he has mastery over all things. Their belief in thier leaders' divinity is evident attributed in Ali Muhammad Bab's letter to Subh-i-Azal: “From the living God, the Self-Subsistent, to the living God, the Self-Subsistent.”[11] This implies their claim to divinity. Considering these points, it is accurate to say that Bahá’í Faith is a sect outside of Islam, and its followers are not considered Muslims. [1] . Tarikh-e jame'e-ye Bahaiyat, Vol. 1, pp. 14, 21 / Also, for the introduction of this sect, refer to: Baha'i in Imam Khomeini's wiki: A brief introduction. [2] . Abdu'l-Bahá's Negotiations, p. 46. [3] . Bahai-gari: Ahmad Kasravi, p. 63. [4] . Kitab-i-Aqdas, p. 8. [5] . Iqan: Nouri, Hossein Ali, 1352 AH, Egypt Press, pp. 126 and 127. [6] . Al-Ahzab: 40. "ما كَانَ مُحَمَّدٌ أَبَآ أَحَدٍۢ مِّن رِّجَالِكُمْ وَلَـٰكِن رَّسُولَ ٱللَّهِ وَخَاتَمَ ٱلنَّبِيِّـۧنَ" [7] . Awali Al-Leali: Ahsai, Ibn Abi Jumur, vol. 4, p. 122. [8] . Al-Irshad: Sheikh Mofid, 1413 AH, Vol. 1, p. 156 / Sahih al-Bukhari: Bukhari, 1401 AH, vol.6, p.3. [9] . Mu'jam-e Maqayis al-Lughah: Ibn-Faris, 1404 AH, vol. 2, p. 245. [10] . Kitab-i-Aqdas, p. 250. [11] . Noghteh-ye Kaf: Mirza Agha Jan Kashani, p. 62, quoting from: "Sir-e Enteqadi dar Tarikh va Baavarhaye Bahaiyat".

Who are the Zaidis and what exclusive beliefs do they have? Introduction to Zaidis: Zaidis are individuals who believe in the Imamate of Imam Ali, Imam Hasan and Imam Hussein (AS),[1] and they believe that an Imam is someone who rises up and enforces what is good and forbids what is evil,[2] and this Imam must be from the descendants of Lady Fatimah (SA).[3] This belief emerged during the uprising of Zaid, and some believed in the Imamate of Zaid, the son of Imam Sajjad (AS), and anyone from the Prophet's family (AS) who rose up after him with armed rebellion.[4] Regions where Zaidis have historically been present: Areas where the widespread presence of Zaidis can be noted include Tabaristan (north of Iran)[5] and Yemen as one of the most important centers of Zaidi presence.[6] The most important uprisings carried out by Zaidis throughout history: These uprisings include the uprising of Yahya ibn Zaid, [7] Muhammad ibn Abdullah ibn Hasan, [8] Ibrahim ibn Abdullah ibn al-Hasan, [9] Isa ibn Zaid ibn Ali ibn al-Hussein, [10] Yahya ibn Abdullah ibn al-Hasan, [11] Idris ibn Abdullah ibn al-Hasan, [12] Muhammad ibn Ibrahim ibn Isma'il ibn Ibrahim ibn al-Hasan, [13] Yahya ibn Hussain ibn Qasim Rasi who successfully established a government in Yemen[14] and kept the Zaidi government in power for a long time despite facing many challenges, until ultimately, during the time of Badr ibn Ahmad ibn Yahya, the Zaidi government fell in 1382 A.H through a coup orchestrated by Abdullah Salal and with the support of Jamal Abdul Nasser, the leader of the Egyptian government. [15] The influence of Zaidi thought in contemporary Yemeni history: One of the notable impacts of this ideology in contemporary history is the war between the Houthis as a revolutionary Zaidi movement and the Yemeni government at that time.[16] Main beliefs of Zaidis: Some of the specific beliefs of the Zaidis include that the Imam must be from the Hashemite, Alawite, and Fatimid lineage, and that no one besides the descendants of Imam Ali and Fatimah (AS) has the right to imamate. Another belief is in the obligation of enjoining good and forbidding evil.[17] Famous Zaidi governments throughout history: 1. Tabaristan Zaidi government: Abu Muhammad al-Hasan, al-Nasir al-Kabir al-Atarush was an Imam of the Zaidis and associated with the Naseri Zaidis. He spent fourteen years inviting people to Islam in the land of Dailam and ruled there for three years after entering Tabaristan in 301 A.H.[18] 2. Yemeni Zaidi government: The Yemeni Zaidi government was established by Yahya bin Hussain bin Qasim Rasi, a descendant of Imam Hasan (AS), after the influence of Zaidi thought. [19] Causes of the emergence of Zaidism: It can be said that Zaid bin Ali, the brother of Imam Baqir (AS), rose up in Kufa against the oppressive Umayyad rule, and he had supporters and followers who rose up against the unjust rule. The main reason for the formation of Zaidi thought was the oppression of the Umayyads.[20] Zaidi sects: There are different opinions about the groups and sects within Zaidism, but the well-known sects are Jarrudiyya, Sulaymaniyya, and Batriyya. The Jarrudiyya followers of Abi Jarud Ziyad bin Al-Munzir Al-Abdi were among the companions of Imam Baqir (AS) who deviated from the true doctrine. And he believed that after Imam Ali (AS) that there was the designation in his imamate, there was no longer any designations based on a person, but it determined the Imamate description, and whoever matched this description was deemed an obligatory Imam. The Batriyya sect followed Abu Ismail Katheer bin Ismail bin Nafi Al-Nowai and believed that there is no problem in giving priority to the inferior over the superior with the consent of the superior, and that Abu Bakr and Umar did not commit any mistakes because Imam Ali (AS) did not fight with them over the Caliphate. Another group are followers of Sulayman bin Jareer known as the Sulaymaniyya. [21] Similarities between Imamiyyah and Zaidis: Imamiyyah and Zaidis share beliefs in the attributes of Allah, monotheism, justice, the designation in the imamate of Imam Ali (AS), and his superiority after the Prophet Muhammad (SAW). But differ on some issues such as taqiyah, infallibility, the knowledge of the Imam, and the imamate after Imam Sajjad (AS). [22] [1] . History of Zaidis in the second and third centuries of Hijri: Fazhet al-Shami, translators: Seyyed Mohammad Thaqfi and Ali Akbar Mahdipour, vol.1, p. 26. [2] . Qamus al-rijal: al-Tostari, al-Sheikh Mohamad Taqi, vol: 4 p: 565. [3] . Al-Zaydis, between Imamism and Ahl al-Sunnah, an analytical historical study of origins, emergences, beliefs and differences: Sheikh Sami Al-Ghurairi, Vol: 1 P: 381. [4] . Ibid, p: 387. [5] . History of Islamic Sects: Hossein Sabri, vol:2, p: 78. [6] . Introduction to the Zaidis of Yemen: Yahya Taleb Mashari Al-Sharif, Vol: 1 P: 12. [7] . Al-Zaydis, between Imamism and Ahl al-Sunnah, an analytical historical study of origins, emergences, beliefs and differences: Sheikh Sami Al-Ghurairi, Vol: 1 P: 523. [8] . Ibid, P: 528. [9] . Ibid, P: 536. [10] . Ibid, P: 540. [11] . Ibid, P: 545. [12] . Ibid, P: 547. [13] . Ibid, P: 548. [14] . Shiism in history: Seyyed Ahmad Reza Khezri, vol.1, p.268. [15] . Ibid, P: 273. [16] . Ansar Allah movement of Yemen, p. 157. [17] . Introduction to the Zaidis of Yemen: Yahya Taleb Mashari Al-Sharif, Vol: 1 Pp: 19-20. [18] . Umada al-Talib in Ansab al-Abi Talib: Ibn Anba, Vol: 1 P: 308. [19] . History of Zaidis in the second and third centuries of Hijri: Fazhet al-Shami, translators: Seyyed Mohammad Thaqfi and Ali Akbar Mahdipour, vol.1, p. 231. [20] . Zaidis' political and intellectual life: Ahmad Shoqi Ebrahim Al-Omarji, p: 32. [21] . Ibid, Pp: 82-92. [22] . Ibid, Pp: 228-230.

What is the Shiite view on the distortion of the Quran? One of the accusations against Shiites is their belief in the distortion of the Quran; for example, one prominent Sunni scholar, Alusi, says about the Shiite belief in the distortion of the Quran: "Shiites believe that Uthman, Omar, and Abu Bakr have removed many verses and chapters of the Quran."[1] Fakhr Razi, also a respected Sunni scholar, has a similar view on this issue as Alusi.[2] However, these statements are nothing but false accusations, as throughout history, Shiite scholars have explicitly stated the position of Shiites regarding the issue of the distortion of the Quran, some of which are elaborated below: Sheikh Saduq: "We believe that the Quran revealed by Allah (SWT) to the Prophet (SAW) is the same book that is between its two covers and is accessible to all people, and nothing more... Anyone who attributes more than this to us is a liar."[3] Sheikh Mufid: Sheikh Mufid, while narrating a tradition on this issue, believes that the Ahl al-Bayt (AS) have ordered to recite what is between these two covers without any addition or subtraction.[4] Sayyid Murtadha: Our certainty in the correctness of the transmission of the Quran and its preservation intact is similar to our knowledge of the existence of cities and major world events and famous books and Arab poetry because there has been extraordinary attention and effort to safeguard the Quran, as it is a miracle of Prophethood and the main document of Islamic religious sciences and teachings.[5] Sheikh Tusi: Speaking of addition and subtraction in the Quran is not appropriate for this book, as any addition to the Quran has been unanimously considered invalid. Subtraction from the Quran contradicts the apparent teachings of Muslim scholars, and it is more appropriate to our correct belief. Sayyid Murtadha also confirms this and considers the contrary narrations as single news (Al-Khabar al Wahid).[6] Imam Khomeini: The late Imam has said about the distortion of the Quran, "Anyone with an iota of intellect should not believe in these words, as the reports are either inconclusive or fabricated, or they are strange and puzzling narrations, or they are authentic narrations that do not suggest any distortion but are related to the interpretation and explanation of the Quran."[7] Fadl ibn Shadhan Nishaburi: He says: Umar bin Khattab said: I fear it may be said that Umar inserted this verse into the Qur'an and made it a part of it. In the time of the Prophet of Allah (SAW), we used to recite the verse as follows: "Stone the elderly man and woman who have committed adultery out of desire, as a punishment ordained by the Mighty and Wise Allah."[8] If the Shiites did have a belief in distortion, it would not differentiate them from the Sunni who believe in the same. Thus, they are both in agreement on this belief. Tabrisi: He says about the distortion of the Quran that any addition to the Quran is considered false by the consensus of scholars, and any subtraction from it has been mentioned by some of our companions and a group of heretics among the Sunnis, but our true belief in our sect is contrary to that.[9] Allameh Hilli: In response to a question about the distortion of the Quran, he said, "There is indeed no change, delay, priority, addition, or subtraction in the Quran, and seeking refuge in Allah from such beliefs, which cast doubt on the eternal miracle of the Prophet of Allah, is a miracle that has been transmitted continuously."[10] Qadi Nurullah Shushtari: He says about the distortion of the Quran that the occurrence of distortion in the Quran, attributed to the Shiites, is not a belief of the general Imami Shiites, and only a few of them have said such things that do not have a credible position among the Shiites.[11] Based on the above statements, it is clear that the claim that Shiites believe in the distortion of the Qur'an is false, and Shiite scholars throughout history have confronted this accusation and clarified that the Qur'an has not been distorted. The late Agha Buzurg Tehrani has mentioned in his book the names of many scholars who have written books refuting the distortion of the Quran, including Abu al-Qasim Ahmad ibn Ali al-Kufi who wrote the book "Tabdil wa Tahreef."[12] Raha Hussein ibn Zaher Hussein al-Koopalpouri and Ali Naqi bin al-Sayyid Abu al-Hasan al-Naqvi al-Lakahnavi both have books on the distortion of the Quran in which they address this issue.[13] [1] . Tafsir-i Ruh al-Ma'ani: Al-Alusi, Shahab al-Din, vol: 1 p: 24. [2] . Al-Tafsir al-Kabir (Mafatih al-Ghaib): Al-Razi, Fakhr al-Din, vol: 19 p: 124. [3] . Al-'Aqa'id: Al-Sheikh al-Saduq, vol: 1 p: 84. [4] . Al-Masa'il al-Sarwiyyah: Al-Sheikh al-Mufid, vol: 1 p: 81. [5] . Majma' al-Bayan fi Tafsir al-Qur'an: Al-Sheikh al-Tabrisi, vol: 1 p: 43. [6] . Tafsir al-Tibyan: Al-Sheikh al-Tusi, vol1 p: 3. [7] . Tahzib al-Usul: Al-Sobhani, Al-Sheikh Ja'far; Presentations of the discussion of al-Sayyid Ruh Allah al-Khomeini, vol: 2 p: 417. [8] . Al-Izah: Al-Fadl ibn Shadhan, vol: 1 p: 217. [9] . Majma' al-Bayan fi Tafsir al-Qur'an: Al-Sheikh al-Tabrisi, vol: 1 p: 43. [10] . Ajwibah al-Masa'il al-Muhannaiyyah: Al-Allamah al-Hilli, vol: 1 p: 121. [11] . Musa'ib al-Nawasib: Al-Qadi al-Shahid Nur Allah al-Shushtari, vol: 1 p: 123. [12] . Al-Dhari'ah ila Tasanif al-Shi'ah: Al-Tehrani, Agha Buzurg, vol: 3 p: 311. [13] . Ibid. p: 394.

Who are the term "Imamiyyah" applied to? The word "Imamiyyah" is derived from the word "Imam," which in Arabic means leader or someone whose words are followed.[1] Therefore, the term "Imamiyyah" refers to a group who follow an Imam appointed by Allah after the departure of the Prophet Muhammad (SAW).[2] Thus, any group that believes in an Imam appointed by Allah (SWT) after the Prophet Muhammad (SAW) can be called Imamiyyah. In this case, the term Imamiyyah is synonymous with Shia and includes all sects of the Shia, as Shia are those who follow the Imam appointed by Allah (SWT), Ali (AS), and prefer him over other companions of the Prophet Muhammad (SAW).[3] However, over time, the term Imamiyyah has been applied to the Twelver Shia Muslims who believe that after the Prophet Muhammad (SAW), Imamate was passed on to Ali (AS) and then to his son, Imam Hassan (AS), and then to his son, Imam Hussain (AS), and so forth until Imam Mahdi (ajtfs).[4] Fakhr Razi says Imamiyyah is a group of Shia who say: The Imam after the noble Prophet (SAW) is Ali ibn Abi Talib (AS), then his son Hassan (AS), then his brother Hussain (AS), then his son Ali bin Hussain (AS), then his son Muhammad Baqir (AS), then his son Ja'far Sadiq (AS), then his son Musa Kazim (AS), then his son Ali bin Musa al-Reza (AS), then his son Muhammad Taqi (AS), then his son Ali Naqi (AS), then his son Hassan Zaki (AS), Then his son Muhammad (ajtfs), who is the Imam Qaim, is the awaited one by the world.[5] Twelver Shia or Imamiyyah relies on numerous traditions to believe in the Imamate of these twelve Imams,[6] such as the hadith of Loh, which has been narrated in various sources of Shia.[7] [1] . Lisan al-Arab: Ibn Manzoor, Vol. 12, p. 25 / Majma al-Bahrain: Tarihi, Fakhr al-Din, Vol. 1, p. 105. [2] . Awwal al-Maqalat: Mufid, Muhammad ibn Numan, Vol. 1, p. 38. [3] . Maqalat al-Islamiyeen: Ash'ari, Ali ibn Isma'il, Vol. 1, p. 5. [4] . Awwal al-Maqalat fi al-Mazahib wa al-Mukhtarat: Sheikh Mufid, Vol. 1, page 38. [5] . Al-Mohssal: Razi, Fakhr al-Din, Vol. 1, page 575. [6] . For more study, refer to the question "How many imams are there after the Prophet Muhammad (SAW) and who are they?" [7] . Al-Kafi: Sheikh Kulayni, Vol. 1, page: 527 / Al-Ghaybah: Numaní, Muhammad ibn Ibrahim, p. 62 / Kamal al-Din: Sheikh Saduq, Vol. 1, p. 308.

What impact has Shia thought, had on different societies and governments? Throughout history, Shia thought has had a great impact on various societies and governments, and some of these governments have been influenced by this thought, such as: the Fatimids in Egypt, the Idrisids in the Islamic Maghreb, the Adil Shahis, the Nawabs of Oudh in the Indian subcontinent, the Buyids, and the Safavids in Iran. At times, this influence has been significant enough to legitimize the Shia sect; the founder of the Idrisid government, Idris ibn Abdallah, was a descendant of the Alawite Sayyids. He participated in the Battle of Fakh and survived that battle and fled to the Maghreb[1] (Morocco and a part of Algeria) where he presented himself to the Berber tribe, who pledged allegiance to him. The neighboring tribes also accepted him, and he took the allegiance of the Abbasids from them, establishing the first Alawite government in the Maghreb.[2] While there are differing views among historians on whether the Idrisids were Shia,[3] Zaidi, or Mu'tazili,[4] it is evident that Shia thought had a high degree of influence on them. (The Idrisid government had controll Morocco and parts of Algeria for nearly two centuries before ultimately being overthrown by the Umayyads in 375 A.H.) Another Shia government that came to power was the Fatimids in Egypt. Abu Abdullah Shia, a missionary of the Ismaili sect, traveled from Yemen to the Maghreb to promote the Ismaili sect. He preached to the tribe of Katama, whom he was familiar with from Makkah, and had recited the virtues of Ahl al-Bayt to them,[5] and he rebelled against Aghlabian and won over them. Abu Abd Allah Shi'i also established a new government by defeating Bani Madrar and Rostami from the Khawarij governments and conquering the city of Sijilmasa, and with the release of Obaidullah Mahdi from prison, he chose him as the caliphate[6] and the Fatimid government began its work. During their rule, Shia rituals were revealed and on the Day of Ashura, markets were closed, and people mourned. On this day, people also visited the tombs of the Imams' descendants like Umm Kulthum (daughter of Imam Ali (AS)) and Seyida Nafiseh (a descendant of Imam Hassan Mojtaba (AS)) to mourn. [7] So, the Fatimids and their government promoted the Shia slogan and the love of the ahl Bayt (AS) in the land under their rule. Another Shia government that took power was the Buyids, Ahmad bin Abu Shuja'ah, entered Baghdad on 11 Jumadi al-Awwal 334 A.H. and took power and received the title of "Moez al-Dawlah" from the Abbasid caliph (Mostakfi Ballah). He gained control over the caliph. After twelve days, he blinded him and removed him from power, and promoted Fazl bin Muqtadar to the caliphate under the name of "Al-Mati' lellah."[8] During their rule, the Shiites enjoyed great freedom,[9] and the Shiite scholars had a special dignity.[10] The Adil Shahis were another Shia government established by Yusuf Adil Shah, who initiated his rule by legitimizing the Shia sect. Shia followers had special freedoms during his reign, and in the era the government tried to promote Shia, it must be said that Shia had a high influence in their government system,[11] which strengthened and influenced Shia thought in Indian society. The "Odeh" government was another government that raised the science of Shiism, and during their rule, the mourning assembly of Imam Hussein (AS) was held, and they promoted the advancement of science and knowledge in the region.[12] The Adelshahs government coincided with the powerful Safavids, a Shiite regime. After conquering Iran, the Safavids established Shiism as the state religion, with Shah Ismail promoting the Twelve Imams (AS) in his sermons.[13] These examples demonstrate the significant influence of Shia thought on various governments and societies, evident in the presence of Shia communities in regions like the Indian subcontinent and the love and affinity for the Ahl al-Bayt (AS) in regions where Shia presence is limited. [1] . Al-Kamil fi al-Tarikh: Ibn al-Athir, Az al-Din, vol: 6 p: 93. [2] . Diwan al-Mubtada' wa al-Khabar fi Ayyam al-Arab wa al-Ajam wa al-Barbar: Ibn Khaldun, vol: 4, p: 11. [3] . Dawlat al-Tashayyu' fi Bilad al-Maghrib: Najib Zubeib, p: 100. [4] . Madhhab Adrisiyan (Article): Hadi Alamzadeh-Ali Abangah, p: 98. [5] . Al-Kamil fi al-Tarikh: Ibn al-Athir, Az al-Din. vol: 8 p: 31. [6] . Ibid. vol: 8 pp: 49-48. [7] . Al-Mawazah wa al-A'tibar bi Dhikr al-Khutat wa al-Athar: Al-Maqrizi, Taqi al-Din. vol: 2 p: 329. [8] . Al-Kamil fi al-Tarikh: Ibn al-Athir, Az al-Din. vol: 8 pp: 450-451. [9] . Wafa'at al-A'yan: Ibn Khallikan. vol: 1 p: 407 / Al-Kamil fi al-Tarikh: Ibn al-Athir, Az al-Din. vol: 8 p: 542. [10] . Al-Kamil fi al-Tarikh: Ibn al-Athir, Az al-Din. vol: 9 p: 189. [11] . Tashayyu' dar Hind (Article): Zabit, Hamidreza, p: 93-96. [12] . Talifat Shia dar Shibhah Qarrah Hind (Article): Sadeqi, Mohsen, p: 33. [13] . Nashw' wa Suqut, al-Dawlat al-Safawiyah (Article): Al-Sheikh Rasul Ja'fariyan. vol: 1 p: 35.

What are the differences between Shi'a and Sunni in principles and branches? Although the two sects of Shi'a and Sunni have many similarities in the principles and foundations of religion, they have fundamental differences in principles and branches, which will be discussed here. Imamate: The discussion of caliphate and imamate is one of the most important and oldest discussions among Muslims in the Islamic world after the death of the Holy Prophet (PBUH). Shi'a actually considers the issue of imamate as an extension of the issue of prophethood and believes that imamate includes worldly and spiritual leadership. Therefore, Shi'as consider the Imam to be infallible and see the continuity of prophethood in the issue of imamate, so imamate is considered one of the principles of the religion among Shi'as. However, Sunnis view imamate as political authority in worldly affairs, so the Imam is not appointed by Allah and they do not believe in his infallibility, and even people can choose such a person. Therefore, the issue of imamate for Sunnis is considered one of the branches of religion, such as enjoining good and forbidding evil.[1] Divine Justice: Shi'as also consider the justice of Allah as one of the principles of the religion. It should be noted that the attribute of justice has no priority compared to other divine attributes; And it is one of the certainties of the Qur'an and the essentials of religion. Shi'a theologians have therefore placed this attribute in their beliefs as one of the fundamental principles, because the majority of the Sunnis (Asha'ira) deny intellectual goodness and ugliness. And denying the intellectual goodness and ugliness requires the denial of God's justice.[2] Justice of the Companions: Sunnis believe in the justice of all Companions of the Prophet Muhammad (saw) , as Ibn Hajar admits: it is an undeniable fact that the companions of the Prophet were just, and it is inconceivable for anyone who has knowledge and understanding to insult the Companions.[3] On the other hand, Shi'as believe that there is no difference in justice between the companions of the Prophet (PBUH) and non-companions, being a companion does not prove a person's justice. The companions who lived according to Sharia standards are just, and those who did not, although called companions, are not just.[4] Also, the actions of some companions contradict the theory of justice for all of them. According to Seyed Mohsen Amin, individuals like Ubaidullah bin Jahsh, Ubaidullah bin Khatal, Rabia bin Umayah, and Ash'ath bin Qais have become apostates.[5] Also, based on a narration in Sahih Bukhari, the Prophet warned of the apostasy of some of his companions.[6] Moreover, the revelation of the Ifk verse[7] and the rebuke of God towards some of the companions[8] is another reason to critique this theory. Sources of Deriving Laws: Sunnis, in addition to using the Quran and Sunnah, also refer to the ijtihad of the Companions as an independent source alongside the Quran and Sunnah for deriving divine laws.[9] However, in the Shi'a perspective, the ijtihad of the Companions (following their opinions and analogical reasoning) has no place,[10] and the sources of Shi'a for deriving divine laws are the Quran, Sunnah, consensus, and reason.[11] There are also other minor differences between Shi'a and Sunni, such as the way of praying or performing ablution, which stems from differences in foundations as mentioned earlier. [1] . Mafahim Al-Qur'an (Justice and Imamate): Al-Subhani, Sheikh Jaafar, Vol: 10 P: 80. [2] . Majmu'ah Athar: Mortada Mutahhari, vol. 3, p. 70. [3] . Al-I'sabah fi Tamyiz Al-Sahabah: Al-Asqalani, Ibn Hajar, vol. 1, p: 19. [4] . Al-Ra'ayah fi 'Ilm Al-Darayah: Al-Shahid Al-Thani. vol: 1 p: 343 / A'yan Al-Shi'ah: Al-Amin, Al-Sayyid Muhsin. vol: 1 p: 108. [5] . A'yan Al-Shi'ah: Al-Amin, Al-Sayyid Muhsin. vol: 1 p: 109. [6] . Sahih Al-Bukhari: Al-Bukhari, vol. 8, p. 121 [7] . Al-Nur: 11-13"إِنَّ الَّذِينَ جَاءُوا بِالْإِفْكِ عُصْبَةٌ مِنْكُمْ ۚ لَا تَحْسَبُوهُ شَرًّا لَكُمْ ۖ بَلْ هُوَ خَيْرٌ لَكُمْ ۚ لِكُلِّ امْرِئٍ مِنْهُمْ مَا اكْتَسَبَ مِنَ الْإِثْمِ ۚ وَالَّذِي تَوَلَّىٰ كِبْرَهُ مِنْهُمْ لَهُ عَذَابٌ عَظِيمٌ - لَوْلَا إِذْ سَمِعْتُمُوهُ ظَنَّ الْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بِأَنْفُسِهِمْ خَيْرًا وَقَالُوا هَٰذَا إِفْكٌ مُبِينٌ - لَوْلَا جَاءُوا عَلَيْهِ بِأَرْبَعَةِ شُهَدَاءَ ۚ فَإِذْ لَمْ يَأْتُوا بِالشُّهَدَاءِ فَأُولَٰئِكَ عِنْدَ اللَّهِ هُمُ الْكَاذِبُونَ" [8] . Al-Tafsir Al-Asfi: Al-Fayd Al-Kashani, vol: 2, p: 838. [9] . Akhbar Abi Hanifah wa Ashabehi: Al-Saymari, Abu 'Abd Allah, vol: 1 p: 24. [10] . Al-'Uddah fi Usul Al-Fiqh: Al-Sheikh Al-Tusi, vol: 1 p: 8. [11] . Al-Mujiz fi Usul Al-Fiqh: Al-Subhani, Sheikh Jaafar, Vol: 1 P: 11.

What are the principles of religion and faith from the perspective of Shia? In the hadiths, several things have been introduced as the principles and foundations of religion, opposing which leads to disbelief and leaving Islam. For example, Imam Sadiq (AS) has mentioned the pillars of Islam as monotheism, prophethood, acceptance of what has come from Allah, paying the zakat, and Wilayat of Ahl al-Bayt (AS).[1] In another narration, Imam Baqir (AS) introduces the fundamentals of Islam as the five things: prayer, zakat, fasting, Hajj, and Wilayat.[2] However, Shia scholars consider the principles of religion (those principles acceptance of which is a condition for being a Muslim and rejecting any of which leads to Kufr and leaving Islam) as three things. Ayatollah Khoei explains the principles of religion as follows: "In the realization of Islam, a Muslim must confess to the existence of Allah and the unity of Allah, acknowledge the prophethood and message of the Prophet, and acknowledge the resurrection."[3] Ayatollah Khoei to explain the many things that are introduced in the hadiths as the principles and foundations of religion and rejecting them causes Kufr, states that there are different levels of Kufr, including: 1. Kufr that is against Islam and causes the loss of his respect in wealth and honor, the disallowance of marriage, inheritance, etc. 2. Kufr that is against faith and does not cause the above rulings, but the person will be treated like an unbeliever in the afterlife, which means the person is considered a Muslim in this world and an unbeliever in the afterlife. 3. Kufr that is against obedience, as in many narrations the term "disbeliever" is used for a disobedient person.[4] Therefore, it should be said that from the Shia perspective, the principles of the religion are monotheism, prophecy and resurrection, which disbelief in them causes Kufr and leaving Islam,[5] and the principles of the faith are monotheism, prophecy, resurrection, justice and imamate, which disbelief in them causes leaving the Shia religion.[6] [1] . Al-Kafi: Al-Sheikh al-Kulayni, vol: 2 p: 20. [2] . Ibid, p: 18. [3] . Al-Tanqih fi Sharh al-Urwah al-Wuthqa: Khu'i Sayyid Abul Qasim Musavi, vol 2, pp: 58-59. [4] . ibid, p:63. [5] . Kitab al-Taharah: Al-Sheikh Murtada al-Ansari, vol: 2 p: 355 / Asl al-Shi'ah wa Usulha: Kashf al-Ghita', Al-Sheikh Muhammad Husayn, vol: 1 p: 210. [6] . Al-Barahin al-Qatia: Al-Astarabadi, Muhammad Ja'far, vol: 1 p: 71 / Al-Anwar al-Ilahiya fi al-Masa'il al-Aqaidiyyah: Al-Tabrizi, Al-Mirza Jawad, vol: 1 p: 79.

Who is called Rāfiḍī and why? First, it should be said that the word "Rafidi" (رافضی) means leaving and refusing.[1] So, it can refer to a group that has left a congregation or a religion, such as Prophet Idris and his companions, who avoided the infidel congregation and their religion and left them.[2] Abu l-Hasan al-Ash'ari believes Rafidi and Imami are different titles for the same group that along other groups, constitutes Shi'a. he says: these people are called Rafidi, because they refused the leadership of Abu bakr and 'Umar.[3] Ja'far Subhani believes that Rafidi is a political term and is used for those who oppose the government of the time. Since Shi'a, after the demise of the Prophet (s) did not follow the first three caliphs, they were called so.[4] However, opponents of the Shi'a have used this term for the Shi'a, and they believe that these individuals have abandoned the religion of Islam, separated themselves from the Muslim community, and considered Shia's actions to be equivalent to disbelief.[5] some Sunnis have defined Rafidi as someone who prefers Ali over the first three caliphs[6] Thus, throughout history, enemies of the Ahl al-Bayt (AS) have used this term to undermine Ahl al-Bayt (AS) and their companions. On the contrary, the Ahl al-Bayt (AS) has considered the meaning of Rafidi to be the same as rejecting Prophet Idris and his companions, and they took pride in this.[7] [1] . Kitab al-Ain: Al-Khalil ibn Ahmad al-Farahidi, vol: 7 p: 29 / Lisan al-Arab: Ibn Manzur, vol: 7 p: 156. [2] . Bihar al-Anwar: Al-Allama al-Majlisi, vol: 11 p: 271. [3] . Maqalat al'iislamiiyn w akhtilaf almusaliyna: abu alhasan aliasheary, VOL: 1 P: 16 [4] . Subḥānī, Buḥūth fī l-milal wa l-niḥal, vol. 1, p. 123. [5] . Al-Sirat al-Mustaqim: Al-Amili, Ali ibn Yunus, vol: 3 p: 76 / Siyar A’lam al-Nubala’: Al-Dhahabi, Shams al-Din, vol: 14 p: 178 / Al-Bidayah wa al-Nihayah: Ibn Kathir, vol: 18 p: 468. [6] . Fath al-Bari: Al-Asqalani, Ibn Hajar, vol: 1 p: 459. [7] . Al-Kafi: Al-Sheikh al-Kulayni, vol: 8 p: 34 / Tafsir al-Imam al-Askari: attributed to al-Imam al-Askari, vol: 1 pp: 310-311

Why is it that the Shia, despite being right, are in the minority? The number of followers of a religion or faith can never be a measure of its legitimacy. Allah, in many cases, praises and exalts minorities and condemns majorities. For example, in the Quran it is stated: "They did not believe with him except a few"[1] or "Only a few of His servants are grateful"[2] and in another place it says: "If you follow the majority of people on earth, they will lead you astray from the path of God"[3] and again in another place it says: "Even if you strive, most people will not believe".[4] Based on this, it cannot be said that being in the majority causes to legitimacy or rightness. It is on this basis that Imam Ali (a.s.), during the Battle of Camel, responded to a person who asked, "How is it possible that these important and well-known individuals be on the side of falsehood?" He said: "Truth and falsehood cannot be recognized by the personality of individuals. Recognize the truth, then you will recognize its followers. Recognize falsehood, then you will recognize its followers."[5] According to this criterion, the larger number of followers of a group cannot be a sign of their legitimacy or rightness. But in response to the question, why are Shiites in the minority? In principle, it should be noted that throughout history, the Shia have been viewed as opposing the ruling system and political regimes, leading to suppression and even eradication efforts against them by rulers such as the Umayyads[6] and Abbasids,[7] as well as massacres by dynasties like the Ghaznavids,[8] Ayyubids,[9] and Ottomans.[10] These are examples of such atrocities. Despite these massacres and atrocities against the Shia, their survival in the world, with a strong and comprehensive culture and prominent scholars in all fields of knowledge, is a divine miracle to keep the light of truth shining and be a guiding beacon for truth seekers. [1] . Al-Hud: 40 ""وَمَا آمَنَ مَعَهُ إِلَّا قَلِيلٌ [2] . Al-Saba: 13 ""وَقَلِيلٌ مِنْ عِبَادِيَ الشَّكُورِ [3] . Al-An'am: 116 ""إِنْ تُطِعْ أَكْثَرَ مَنْ فِي الْأَرْضِ يُضِلُّوكَ عَنْ سَبِيلِ اللَّهِ [4] . Al-Yusuf: 103 ""وَمَا أَكْثَرُ النَّاسِ وَلَوْ حَرَصْتَ بِمُؤْمِنِينَ [5] . Ansaab al-Ashraaf by al-Baladhuri: Al-Baladhuri, Vol. 2, P: 274. . «إنّ الحقّ والباطل لا يعرفان بأقدار الرّجال. اعرف الحق تعرف أهله، اعرف الباطل تعرف أهله» [6] . Commentary on Nahj al-Balagha: Ibn Abi al-Hadid, Vol. 11, P: 44. [7] . Al-Kamel fi al-Tarikh; Ibn Athir, Abu al-Hasan, Vol. 5, P: 129 / Sirat al-ayimat al-Iathnay eashra(AS); Hashim Ma'ruf al-Hasani, Volume: 2, Page: 324. [8] . Al-Bidayah wa al-Nihayah; Ibn Kathir, Vol. 15, P: 736. [9] . Al-Kamel fi al-Tarikh; Ibn Athir, Az-Zaidin, Vol. 11, P: 398. [10] . For more reading on this topic refer to: A'yan al-Shi'a; Al-Amin, Sayyid Muhsin, Vol. 1, Pp: 21- 25.

Who is Abdullah ibn Saba and what role can be attributed to him in the formation of Shiism? It must be said that some have attributed a significant role to him in history and consider him a key figure in all the wars during the time of Imam Ali (AS), attributing Shia to him. Tabari mentions that during the time of Uthman, a Jewish person named Abdullah ibn Saba from "San'a" converted to Islam. He held different beliefs compared to other Muslims, such as the belief that the Prophet (SAW) would return like Jesus, every prophet had a successor, Imam Ali (AS) was the successor of the Prophet (SAW), and Uthman was a usurper of the caliphate. Abdullah ibn Saba traveled to Islamic lands to promote his beliefs and was able to attract the support from individuals like Abu Dharr, Ammar ibn Yasir, Muhammad ibn Abi Hudhayfa, Abdul Rahman Adis, Muhammad ibn Abi Bakr, Saasa'a bin Sohan Abdi and Malik Ashtar. As a result of these provocations, some Muslims rebelled against the caliph of the time and killed him, and this group had a significant influence in the Battle of Jamal and the Battle of Siffin.[1] In response to this perspective, Dr. Taha Hussein Egyptian argues that those who have magnified the issue of Abdullah bin Saba to such an extent have done great injustice to themselves and the history because the first problem we face is that In important historical sources, we do not see any mention of Abdullah bin Saba, whether in the categories of Ibn Sad or Ansaab al-Ashraf by Baladhuri and in other historical sources, only Tabari has mentioned this issue through Saif bin Omar. Other historians who have discussed this issue have quoted it from Tabari.[2] Dr. Taha Hussein argues elsewhere that Shia enemies during the Umayyad and Abbasid periods have exaggerated the story of Abdullah ibn Saba.[3] Mohammad Amareh casts doubt on the story of Abdullah ibn Saba.[4] Other individuals who doubt the existence of Abdullah ibn Saba and his story include Seyyed Morteza Askari. [5] Scholars who believe in his existence due to Narrations from the Ahl al-Bayt (AS)[6] consider him a heretic and an infidel, but they do not accept the role that has been outlined for Abdullah ibn Saba. Sheikh Tusi considers him a heretic and an infidel,[7] just as Allameh Hilli also considers Abdullah ibn Saba a heretic and cursed.[8] Based on this, whether his existence can be proven or not, what has been entered about him is his significant role during the time of Uthman, that is nothing more than a legend. [1] . Tarikh al-Tabari: Al-Tabari, Ibn Jarir, vol: 3 p: 378 / Al-Kamil fi al-Tarikh: Ibn al-Athir, Az-Zadin, vol: 3 p: 154. [2] . Al-Fitnah al-Kubra: Dr. Taha Hussein, vol. 1, p. 132. [3] . Ibid, p. 134. [4] . Al-Khilafah wa Nasha’at al-Ahzab al-Islamiyyah: Amarah, Muhammad, pp154-155. [5] . Abdullah ibn Saba wa'asatir 'ukhraa: Al-Sayyid Murtada Al-Askari, vol: 2 pp: 381 to 385. [6] . Wasa'il Al-Shi'a: Sheikh Hurr Al-Amili, vol: 28, p: 336. [7] . Rijal al-Tusi: Sheikh al-Tusi, vol: 1, p: 75. [8] . Khulasat al-Aqwal: Al-Allama al-Hilli, vol: 1 p: 372.

How did the Shia religion 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.

What was the situation of the Shia during the period of The Minor Occultation of Imam Mahdi (May Allah hasten his noble advent)? The Minor Occultation is the first stage of the twelfth Imam's hidden life, which ended in the year 329 AH. This period lasted for either 69 or 74 years due to disagreements about its starting time. Some Shia scholars consider the beginning of it to be the birth year of Imam Mahdi (a.s), which is 255 AH, therefore they state the duration of the Minor Occultation to be 74 years (like Shaykh Mufid[1] and Tabarsi[2]). However, others believe that the beginning of the Minor Occultation was after the martyrdom of Imam Hasan Askari (a.s) and the start of Imam Mahdi's Imamate, which is 260 AH, so they mention its duration to be 69 years.[3] After the martyrdom of Imam Hasan Askari, the Shia community was thrown into severe turmoil,[4] so much so that scholars like Abu Zaid Ahmad ibn Sahl Balkhi from Khurasan traveled to Iraq to know the Imam of his time.[5] This turmoil even affected the members of Imam Askari's own family, to the point where reports suggest that the mother of Imam Askari and his aunt (Hakeemah Khatoon) supported the Imamate of his son, and Imam Askari's sister supported the Imamate of Jafar (Imam Askari's brother).[6] During this sensitive time, the close companions of the Imam headed by Uthmān ibn Saʿīd al-Amrī were trying to remove the confusion and turmoil by declaring the Imamate of the son of Imam Hasan Askari and inform the Shia community about the existence of the Imam.[7] At the same time, this group had to make every effort to persuade the caliphate to accept that Imam Hasan Askari did not have a son.[8] Because with the spread of the truth that this imam will eliminate the tyranny of the rulers, the government strongly sought to find Imam Mahdi,[9] even after the martyrdom of Imam Askari, the Imam's house was under surveillance and some were arrested.[10] However, with the efforts of the first special deputy of Imam Mahdi (Uthman ibn Sa'id), the guidance issued by the Imam which is stated in his letters, the meeting of some people with the Imam and confirming his existence, the Shia community managed to overcome this crisis. According to the reports of the late Shaykh Mufid in the year 373 AH, the majority of Shia Muslims followed the Imamiyyah sect.[11] These efforts caused Shia to reach high power and influence with the orders and guidance of the Imam and the leadership of the four special deputies in this era.[12] In a way that Shiites were able to earn many government positions at the end of the Minor Occultation.[13] [1] . Al-Irsahad; Sheikh Mufid, Vol: 2, Page: 340. [2] . I'lam al-Wara bi A'lam al-Huda; Sheikh al-Tusi, Vol: 2, Page: 259. [3] . Tarikh al-Ghaybah; al-Sadr, Sayyid Muhammad, Vol: 1, Page: 345. [4] . Kamal al-Din wa Tamam al-Ni'mah; Sheikh al-Saduq, Vol: 2, Page: 426. [5] . Mu'jam al-Adibaa Irshad al-Urib ila Ma'rifah al-Adib: al-Hamawi, Yaqut, Vol: 1, Page: 277. [6] . Maktab dar Farayand-e Takamol; Sayyid Hossein Modarresi, Page: 161. [7] . Kamal al-Din wa Tamam al-Ni'mah; Sheikh al-Saduq Vol.: 2 Page: 435. [8] . Al-Ghaybah: Sheikh al-Tusi Vol: 1 Page: 360. [9] . Al-Irsahad: Sheikh al-Mufid Vol.: 2 Page: 336. [10] . Kamal al-Din wa Tamam al-Ni'mah: Sheikh al-Saduq Vol.: 2 Page: 476. [11] . Al-Fusul al-Mukhtara: Sheikh al-Mufid Vol.: 1 Page: 321. [12] . Al-Ghaybah: Sheikh al-Tusi Vol.: 1 Page: 109. [13] . Maktab dar Farayand-e Takamol; Sayyid Hossein Modarresi, Page 328.

What was the situation of the Shia during the period of The Minor Occultation of Imam Mahdi (May Allah hasten his noble advent)? The Minor Occultation is the first stage of the twelfth Imam's hidden life, which ended in the year 329 AH. This period lasted for either 69 or 74 years due to disagreements about its starting time. Some Shia scholars consider the beginning of it to be the birth year of Imam Mahdi (a.s), which is 255 AH, therefore they state the duration of the Minor Occultation to be 74 years (like Shaykh Mufid[1] and Tabarsi[2]). However, others believe that the beginning of the Minor Occultation was after the martyrdom of Imam Hasan Askari (a.s) and the start of Imam Mahdi's Imamate, which is 260 AH, so they mention its duration to be 69 years.[3] After the martyrdom of Imam Hasan Askari, the Shia community was thrown into severe turmoil,[4] so much so that scholars like Abu Zaid Ahmad ibn Sahl Balkhi from Khurasan traveled to Iraq to know the Imam of his time.[5] This turmoil even affected the members of Imam Askari's own family, to the point where reports suggest that the mother of Imam Askari and his aunt (Hakeemah Khatoon) supported the Imamate of his son, and Imam Askari's sister supported the Imamate of Jafar (Imam Askari's brother).[6] During this sensitive time, the close companions of the Imam headed by Uthmān ibn Saʿīd al-Amrī were trying to remove the confusion and turmoil by declaring the Imamate of the son of Imam Hasan Askari and inform the Shia community about the existence of the Imam.[7] At the same time, this group had to make every effort to persuade the caliphate to accept that Imam Hasan Askari did not have a son.[8] Because with the spread of the truth that this imam will eliminate the tyranny of the rulers, the government strongly sought to find Imam Mahdi,[9] even after the martyrdom of Imam Askari, the Imam's house was under surveillance and some were arrested.[10] However, with the efforts of the first special deputy of Imam Mahdi (Uthman ibn Sa'id), the guidance issued by the Imam which is stated in his letters, the meeting of some people with the Imam and confirming his existence, the Shia community managed to overcome this crisis. According to the reports of the late Shaykh Mufid in the year 373 AH, the majority of Shia Muslims followed the Imamiyyah sect.[11] These efforts caused Shia to reach high power and influence with the orders and guidance of the Imam and the leadership of the four special deputies in this era.[12] In a way that Shiites were able to earn many government positions at the end of the Minor Occultation.[13] [1] . Al-Irsahad; Sheikh Mufid, Vol: 2, Page: 340. [2] . I'lam al-Wara bi A'lam al-Huda; Sheikh al-Tusi, Vol: 2, Page: 259. [3] . Tarikh al-Ghaybah; al-Sadr, Sayyid Muhammad, Vol: 1, Page: 345. [4] . Kamal al-Din wa Tamam al-Ni'mah; Sheikh al-Saduq, Vol: 2, Page: 426. [5] . Mu'jam al-Adibaa Irshad al-Urib ila Ma'rifah al-Adib: al-Hamawi, Yaqut, Vol: 1, Page: 277. [6] . Maktab dar Farayand-e Takamol; Sayyid Hossein Modarresi, Page: 161. [7] . Kamal al-Din wa Tamam al-Ni'mah; Sheikh al-Saduq Vol.: 2 Page: 435. [8] . Al-Ghaybah: Sheikh al-Tusi Vol: 1 Page: 360. [9] . Al-Irsahad: Sheikh al-Mufid Vol.: 2 Page: 336. [10] . Kamal al-Din wa Tamam al-Ni'mah: Sheikh al-Saduq Vol.: 2 Page: 476. [11] . Al-Fusul al-Mukhtara: Sheikh al-Mufid Vol.: 1 Page: 321. [12] . Al-Ghaybah: Sheikh al-Tusi Vol.: 1 Page: 109. [13] . Maktab dar Farayand-e Takamol; Sayyid Hossein Modarresi, Page 328.

What was the situation of Shia during the caliphate of Imam Ali (AS)? According to historical reports, during the caliphate of Imam Ali (AS), the Shiites viewed it as a chance to convey the truths and recall the Prophet's testament and Imam's divine succession. Malik Ashtar, on the day of allegiance with Imam Ali (AS), reminded people that Ali (a.s) had been appointed as the Imam and successor by the Messenger of Allah (SAW)[1] and on the same day, Khuzaymah bin Thabit addressed the people by saying, "We have chosen the one whom the Messenger of Allah (SAW) himself chose for us."[2] Furthermore, the Shiites supported and assisted Imam Ali (AS) in battles, where they conveyed the truths and called on his army to follow him.[3] Ammar Yasir was one of those who supported and assisted Imam Ali (AS) in battles as a Shiite. When news spreaded that Ammar was determined to fight against Muawiyah's army, doubts increased in Muawiya's army. Amr ibn al-As requested a meeting with Ammar, who met him with a group in the middle of the army and reminded him of the Prophet's saying, "Whoever I am his master, Ali is also his master." Ammar not only clarified the true position of Imam Ali (AS) but also explained the fallacy and invalidity of the opposing side.[4] Therefore, during the time of Imam Ali (AS), the Shiites were the core of the Imam's army, representing the Imam's status and position for the people. They were considered a stronghold through which the Imam managed affairs and averted dangers with their support. [1] . taarikh al-Ya'qoubi; Ahmad ibn Abi Ya'qoub, vol: 2, p: 179. [2] . al-Ma'yar wa al-Mawazinah fi Fada'il al-Imam Amir al-Mu'minin Ali ibn Abi Talib (AS); al-Iskafi, Abu Ja'far, vol: 1, p: 51. [3] . sharh Nahj al-Balagha; ibn Abi al-Hadid, vol: 3, p:171. [4] . Ibid; vol: 8, p: 21.

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

What is the meaning of Shiite Literally and technically? The word Shia means a group of people who are the same in their opinion and their doing, and have a community with each other.[1] And it has said, a people that some follow others.[2] But in the term, Shia means follower and subservient, and it is used for those who believe in the immediate caliphate of Imam Ali(a) as the first successor of the prophet[3] and who believe that the successors of the Prophet (s) are selected by the Almighty Allah. Therefore, it refers to one of the two major Islamic denominations. Shiites believe that Ali (as) who is Prophet Muhammad (s)'s cousin and son-in-law, is the most qualified candidate for leading the Islamic nation after Muhammad (s). This idea is the main distinction between Shia and Sunni. The concept of "Imamate" is based on this idea and it is one of "the five principles of the religion" (Usoul Ad-Deen) of the Shiite denomination. In Shiite belief, the Imam is the person appointed by Allah (swt) and announced by the prophet (s) to be his successor. [1] . Ibn Manzur, Lisan al-Arab, vol. 8, p. 188. [2] . Al-Jawhari, Abu Nasr, Al-Sihah Taj Al-Lughah wal-Sihah Al-Arabiya, vol. 3, p. 1240. [3] . Sheikh Mufid, Muhammad bin Muhammad bin Numan/ Awāil al-Maqalāl/p. 35"فهو على التخصيص لا محالة لا تباع أمير المؤمنين - صلوات الله عليه - على سبيل الولاء والاعتقاد لإمامته بعد الرسول - صلوات الله عليه وآله - بلا فصل ونفي الإمامة عمن تقدمه في مقام الخلافة وجعله في الاعتقاد متبوعا لهم غير تابع لأحد منهم على وجه الاقتداء "

The Sunnite theory about the formation of Shia Firstly, we've already proved that the concept of Shia as the followers of Ali (as) with those special characteristics existed during the time of Rasulullah (s). According to narrations reflected in both Shiite and Sunnite sources, the noble prophet explicitly added the word "Shia" next to the name of Ali (as) and announced them as "the best of all human beings", "the winners", "the successful people", etc. Therefore, the term was coined by Rasulullah (s) for this denomination. Secondly, to claim Sunnism is the mainstream of Islam and brand Shia as a deviation that "got separated along the way", one needs a strong argument full of evidence to support one's claim. In the following, we are going to prove that not only is this argument just a baseless accusation but also that it's the Sunnites who strayed off the mainstream of Islam. Going through the last months of Rasulullah's life, we witness that in certain events, gross violations of the direct order of Rasulullah (s) have been committed by certain people who were key figures after the noble prophet: Dhul-Hajjah 18th: the event of Ghadir Rasulullah (s) announces Ali (as) as "Maula" for all "whom he was Maula". Everyone congratulates Ali (as) and pledges their allegiance to him. But after the demise of Rasulullah (s), almost everyone breaks their allegiance and accepts Abu-Bakr as the first Caliph. Dhul- Hajjah 21st: an assassination attempt on the life of Rasulullah (s) it's proven that certain key figures of Sunnites were among the perpetrators. Safar 25th ~ 28th: There are a series of events: • Osama Army. Direct order of Rasulullah (s) to all the prominent figures in Medina to take part in the Osama army. Rasulullah (s) wants to remove all the claimants of the successorship from Medina for a peaceful and unhindered transition of power to Ali (as). Again, most of the key figures refused to heed the words of Rasulullah (s). Finally, Rasulullah (s) cursed the "deserters" and we all know what's the meaning of Rasulullah (s)'s curse! • The Black Thursday. Rasulullah (s) is sick and people are gathering next to his bed. Rasulullah (s) asks for a piece of qirtaas to leave a note for his Ummah telling them that they "won't go stray ever" after that note. Again, a certain group refused to obey Rasulullah (s) and didn't let the note be written. • Abu-Bakr congregational prayer instead of Rasulullah (s). Rasulullah (s) was so sick one day that he couldn't attend the prayer in the masjid. Abusing the situation, Abu-Bakr went to the masjid and established the prayer instead of Rasulullah (s) without his permission. Safar 28th: the death of the beloved prophet of Islam (s). A certain group of people disrespects Rasulullah (s) and instead of attending the funeral ceremony, gathers in Saqifah and regardless of the explicit announcement of Rasulullah (s) about the successor, they decide about the fate of the entire Islamic Ummah with 15 people! Sadly, they even get into a heated discussion about the caliph. "Things were about to get out of hand" as one of them narrates the events of that day! Considering all these grave misconducts and gross violations, obviously, the Sunnites, with their big numbers, really strayed off the true path of Islam.

When is the advent of Shia? The rise of Shia is a historical matter; thus, we need to look into history to find evidence. Some narrations from Rasulullah (s) explicitly use the term "Shia" next to the name of Ali (as). These narrations 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.

WHEN WAS SHIA CREATED? There are different theories about the date of the creation of Shia in Islam. According to one theory approved by Shia, the denomination was formed during the time of Prophet Muhammad (s.a.w.s), and the true followers of Ali ibn Abu Talib were referred to as Shia during that period. Given the historical nature of this theory, corroborating evidence of the same nature is indispensable. Shia scholarship provides compelling support. The narrations of Rasulullah (s.a.w.s) that are accepted by both Shia and Sunni hold significant weight in this regard, as they both 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. Considering the above-mentioned points, there are certain narrations in which Rasulullah (s.a.w.s) referred to the followers of Ali (a.s) as "Shia" and gave the good news of their "success" in the afterlife: "Ali and his followers are the victorious" (Amali Shaykh as-Sadooq, p. 16)