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Conditions for the Successor of the Prophet (s)

2025-02-28T22:36:08Z

Hamedhakimipoor: /* References */

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{{question}}
What are the conditions that both Shiites and Sunnis consider necessary for the successor of the Prophet (s), and what are the differences between these two sects in this regard?
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{{portal|غدیر}}
{{answer}}
The Shiite philosopher and theologian, [[Khāja Nasīr ad-Dīn at-Tūsī]], in his book ''[[Risāla fi al-Imāma]]'' (Treatise on the Imamate), described the eight essential characteristics of the Imam: [[infallibility]] ('iṣma), knowledge of legislation and governance, courage, excellence in virtues, bodily and spiritual purity, closeness to God, the ability to perform [[miracles]], and unity of mission.

According to the [[Shiite]] view, the [[Imam]] must be designated by God to properly fulfill his responsibilities in guiding and preserving the religion. Therefore, it is impermissible for anyone to appoint such an individual to this role. Shiites consider infallibility as a key characteristic of the Imam, as without it, trust in divine legislation would be compromised.

[[Sunnis]] consider several conditions for the Imam, such as membership in the [[Quraysh tribe]], [[justice]] ('adāla), [[maturity]], and courage. However, there are differences regarding other qualities such as religious scholarship (''[[ijtihād]]'') and competence (''kifāya''). The majority of Sunnis insist that the Imam must be from the Quraysh tribe, although some groups, like the Khawārij and some Mu'tazilites, reject this condition. Sunnis believe that the Imam does not need to be infallible. Even if he commits mistakes, it remains obligatory to obey him. However, there are differences among Sunnis on this matter, and due to the absence of certain qualities in the first caliphs (Abū Bakr, 'Umar, and 'Uthmān), some consider these characteristics not to be essential for the Imam.

== Conditions of the Imam According to Shiites ==
Among Shiite theologians, [[Khwāja Naṣīr ad-Dīn at-Ṭūsī]] presents the most comprehensive list of the Imam's qualities in his treatise on the [[Imamate]]. He considers eight essential characteristics necessary for the Imam: [[Infallibility|infallibility]] ('iṣma), knowledge of Islamic law and governance, courage, excellence in character, freedom from physical, spiritual, and genealogical defects, closeness to God in terms of divine rewards in the afterlife, the ability to perform [[Miracles|miracles]] when needed, and uniqueness in the position of Imamate.<ref>Ṭūsī, Naṣīr al-Dīn (1405 q), Talkhīṣ al-Muḥaṣṣal (in Arabic), Bayrūt: Dār al-Aḍwā’, ṣ 429-430.</ref>

The [[Twelver Shiites]] regard the [[caliphate]] and Imamate as divine positions, similar to [[prophethood]]. The responsibility of the caliph and Imam is to preserve Islamic law, articulate and propagate the religion, and address the issues of the Muslim community. Therefore, specific qualities are considered necessary for the Imam, such that if someone does not possess these qualities, they cannot be considered the Imam and successor of the Prophet (peace and blessings of Allah be upon him).<ref>Subḥānī, Ja‘far (1387 sh), Dāneshnāma-ye Kalām-e Islāmī, j 1, Qom: Mu’assasa-ye Imām Ṣādiq, ṣ 426-430.</ref>

=== Infallibility ===
{{Main|Infallibility}}
The Imam and the caliph must be [[infallible]], meaning they are free from sins, errors, and faults. If the Imam is not infallible, trust in Islamic law would be undermined; indeed, if the guardian of the religion commits a sin or error, they could add elements to the religion and attribute them to [[God]], or render unjust judgments. Moreover, since ordinary people are prone to error and need someone to prevent them from committing sins and mistakes and to guide them on the right path, if the Imam were also prone to error, this would contradict the very purpose of their role.<ref>Khānsārī, Muḥammad Bāqir, Inṣāf dar Imāmat, ṣ 35, Nashr-e Ṣadūq, 1371 sh.</ref>

=== Divine Investiture ===
{{Main|Divine Investiture}}

The Imamate and caliphate represent God and the [[Prophet peace and blessings of Allah be upon him]]; therefore, they must be established through explicit designation by God and the Prophet peace and blessings of Allah be upon him. Since their establishment is limited to divine designation, others do not have the right to appoint the Imam. Indeed, if the selection of the Imam were left to people's discretion, disputes would arise among them, with each group choosing and favoring their own candidate. Therefore, the Imam must necessarily be appointed by God and the Prophet peace and blessings of Allah be upon him.<ref>Khānsārī, Muḥammad Bāqir, Inṣāf dar Imāmat, ṣ 31, Nashr-e Ṣadūq, 1371 sh.</ref>

=== Knowledge ===
{{Main|The Knowledge of the Imam}}
According to [[Shiite]] theologians, the Imam and the caliph of the Prophet peace and blessings of [[Allah]] be upon him must be knowledgeable in all matters that Muslims need, both religious and worldly, as the purpose of appointing the Imam is for Muslims to seek his guidance in resolving all their affairs. The [[Twelver Shiites]] believe that knowledge and competence in the matter of Imamate must be of the highest degree. Shiite sources maintain that the Imam must possess comprehensive and infallible knowledge of all Islamic sciences and laws, for without such knowledge, the purpose of the Imamate—the preservation and exposition of Islamic law—cannot be fully realized.<ref>Subḥānī, Ja‘far (1387 sh), Dāneshnāma-ye Kalām-e Islāmī, j 1, Qom: Mu’assasa-ye Imām Ṣādiq, ṣ 426-430.</ref>

=== Superiority ===
{{Main|The Superiority of the Imam}}
The Imam must surpass all Muslims in virtuous qualities such as knowledge, wisdom, generosity, nobility, courage, [[Magnanimity|magnanimity]], [[Justice|justice]], piety, and devotion, and must be the most exemplary.<ref>Khānsārī, Muḥammad Bāqir, Inṣāf dar Imāmat, ṣ 32.</ref> The superiority of the Imam is a belief shared by certain sects, including the [[Zaydis]] and [[Ismailis]]. Furthermore, some scholars, like [[Mullā Ṣadrā]], maintain that the [[Imams]] are superior to all other creatures in their essence and occupy higher ranks in the hierarchy of creation.<ref>Subḥānī, Ja‘far (1387 sh), Dāneshnāma-ye Kalām-e Islāmī, j 1, Qom: Mu’assasa-ye Imām Ṣādiq, ṣ 426-430.</ref>

== Sunni Opinion on the Imam ==
Sa'd ad-Dīn at-Taftāzānī, in a relatively comprehensive list, enumerates the conditions for the Imam according to Sunni belief: maturity, justice, freedom, being male, ''[[Ijtihād|ijtihād]]'', courage, administrative competence, and [[Quraysh]]i descent. He explains that while the first four conditions are widely accepted, there are differences regarding ''ijtihād'', courage, and competence; some theologians do not consider these conditions mandatory, arguing that the scarcity of these qualities might impose undue burden. The Qurayshi lineage requirement is accepted by the majority of Muslims, though the [[Ijtihād|Khawārij]] and some [[Mu'tazilites]] oppose it.<ref>Taftāzānī, Sa‘d al-Dīn (1409 q), Sharḥ al-Maqāṣid (in Arabic), j 5, Qom: Manshūrāt al-Sharīf al-Raḍī, ṣ 244.</ref>

[[Aḥmad ibn 'Abd al-Wahhāb an-Nuwayrī]], in his book ''[[Nihāyat al-Arab fī Funūn al-Adab]]'', categorizes the conditions necessary for the role of Imam into conventional and religious requirements, and proceeds to elaborate on these conditions in a general classification.<ref>Nawawī, Aḥmad (1423 q), Nihāyat al-Arb fī Funūn al-Adab (in Arabic), j 6, al-Qāhira: Dār al-Kutub wa al-Wathā’iq al-Qawmiyya, ṣ 1.</ref>

=== Condition of Lineage ===
The first condition established by Sunni sources for the Imam is Qurayshi descent. According to a [[Hadith|hadith]] cited by [[Sunnis]], the Imam must be from the Quraysh. Therefore, if no one among the Quraysh meets the necessary conditions for the Imamate, the Imam must be chosen from the tribe closest to the Quraysh, namely the Kināna tribe. In the absence of a qualified person from this tribe, the Imam will be chosen from other Arabs.<ref>Nawawī, Aḥmad (1423 q), Nihāyat al-Arb fī Funūn al-Adab (in Arabic), j 6, al-Qāhira: Dār al-Kutub wa al-Wathā’iq al-Qawmiyya, ṣ 1-3.</ref>

=== Knowledge ===
The second important condition for the Imamate according to Sunnis is the Imam's knowledge and understanding of religious affairs. The Imam must be capable of understanding the administration of charity (''[[zakāt]]''), the conduct of [[jihād]], and the distribution of war spoils (''ghanīma''). The rationale for this condition is that if the Imam lacks sufficient knowledge of legal and religious matters, he cannot implement them effectively. An-Nawawī stated on this matter:
::"The presence of an Imam who does not know what the Imamate requires is equivalent to having no Imam at all."<ref>Nawawī, Aḥmad (1423 q), Nihāyat al-Arb fī Funūn al-Adab (in Arabic), j 6, al-Qāhira: Dār al-Kutub wa al-Wathā’iq al-Qawmiyya, ṣ 2.</ref>

Sunni sources emphasize that the Imam must also possess prudence and courage in public affairs, military recruitment, and border defense, as well as the ability to make just decisions without being swayed by personal inclinations.<ref>Al-‘Abdarī al-Gharnāṭī, Muḥammad ibn Yūsuf (1416 q), al-Tāj wa al-Iklīl li-Mukhtaṣar Khalīl (in Arabic), j 8, bī-jā: Dār al-Kutub al-‘Ilmiyya, ṣ 366.</ref>

=== Justice ===
According to Sunni theological sources, the Imam must be just and uphold justice in both religious and civil matters. One argument advanced by some Sunnis is that since the state of transgression (fisq) lies outside the realm of faith, a person in this state cannot exercise authority over Muslims. If a scholar of Qurayshi descent is unjust while another is just but less scholarly, the just one should be appointed as Imam, and if necessary, his decisions should be made in consultation with religious scholars.<ref>Nawawī, Aḥmad (1423 q), Nihāyat al-Arb fī Funūn al-Adab (in Arabic), j 6, al-Qāhira: Dār al-Kutub wa al-Wathā’iq al-Qawmiyya, ṣ 2-3.</ref>

Some Sunni theological sources assert that the Imam must be just and pious to guide people toward truth, as an unjust person is unqualified to lead. Sunnis maintain that if enemies rise against the government, it becomes necessary to combat them if required. However, supporting a tyrannical ruler is prohibited, and the ruler must uphold justice.<ref>Al-‘Abdarī al-Gharnāṭī, Muḥammad ibn Yūsuf (1416 q), al-Tāj wa al-Iklīl li-Mukhtaṣar Khalīl (in Arabic), j 8, bī-jā: Dār al-Kutub al-‘Ilmiyya, ṣ 366.</ref>

=== Nomination by the Previous Imam or Election by Forty Believers ===
If a person fulfills all the necessary conditions for the Imamate, and the previous Imam has designated them as successor, their appointment is valid. If the previous Imam has not designated a successor, but the Muslims require a new Imam, forty righteous and knowledgeable Muslims can, through deliberation and ''[[Ijtihād|ijtihād]]'', elect the Imam. In this election, preference should be given to the most knowledgeable candidate, followed by others.<ref>Nawawī, Aḥmad (1423 q), Nihāyat al-Arb fī Funūn al-Adab (in Arabic), j 6, al-Qāhira: Dār al-Kutub wa al-Wathā’iq al-Qawmiyya, ṣ 1-3.</ref>

Judge 'Abd ar-Raḥmān al-Ījī stated:
::"The Imamate is established through the oath of allegiance (bay'a), as in the case of [[Abū Bakr]]'s Imamate... The consensus of the entire community is not necessary to establish the Imamate through bay'a, as there is no rational or textual evidence requiring the whole community's allegiance; the oath from one or two qualified decision-makers suffices to establish the Imamate."<ref>Qāḍī Ījī, Mawāqif, j 3, ṣ 594.</ref>

=== Rejection of Certain Conditions of the Imamate ===
Given that the three caliphs after the death of the [[Prophet of Islam]] peace and blessings of Allah be upon him lacked certain required conditions for the Imamate, this led to differences among Sunni scholars regarding the qualifications for the Imam. Judge 'Abd ar-Raḥmān al-Ījī, in his book Mawāqif, addresses these conditions, stating:
::"The Imamites maintain that the Imam must be Hashemite, knowledgeable in all religious matters, capable of performing miracles, and infallible. However, we reject these conditions due to the caliphate of Abū Bakr, who became Imam without possessing these qualities."<ref>Qāḍī Ījī, ‘Abd al-Raḥmān ibn Aḥmad, Mawāqif, j 3, ṣ 586, Dār al-Jīl, Bayrūt, 1417 q.</ref>

Judge Abū Bakr al-Bāqillānī states:
::"The Imam need not be infallible regarding sin and error; neither must he be the most excellent member of the community, nor superior to others in knowledge. The majority hold that if the Imam becomes corrupt, oppresses the people, misappropriates their wealth, commits murder, neglects people's rights, or suspends prescribed penalties (ḥudūd), he should not be removed from the Imamate, and it is not permissible for people to rebel against him. Rather, obedience to the Imams remains obligatory, even if they are unjust."<ref>Bāqillānī, Tamhīd al-Awā’il wa Talkhīṣ al-Dalā’il, ṣ 470, Mu’assasa al-Kutub al-Thaqāfiyya, Bayrūt, 1414 q.</ref>

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== References ==
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{{tree
| main branch = ادیان و مذاهب
| subbranch1 = شیعه امامیه
| subbranch2 = عقاید شیعه
| subbranch3 =
}}
{{تکمیل مقاله
| شناسه = شد
| تیترها = شد
| ویرایش = شد
| لینک‌دهی =
| ناوبری =
| نمایه =شد
| تغییر مسیر =شد
| ارجاعات =
| بازبینی نویسنده =
| بازبینی =شد
| تکمیل =شد
| اولویت =ب
| کیفیت =ب
}}
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[[رده:اختلافات شیعه و سنی]]
[[fa:شرایط جانشین پیامبر(ص)]]
[[ar:شروط خلافة النبي (ص)]]
[[bn:মহনবী (সাল্লাল্লাহু আলাইহি ওয়া আলিহি)-এর উত্তরসূরির শর্তাবলী]]
[[ps:د پیغمبر(ص) د جانشین شرطونه]]

The Fate of Karbala Martyrs' Heads

2025-02-28T22:13:16Z

Hamedhakimipoor: /* References */

{{text start}}
{{question}}
What became of the martyrs' heads from Karbala, particularly the sacred head of Imam al-Husayn (peace be upon her)?
{{question end}}
{{portal|امام حسین}}
All martyrs' heads, except those of [[Ali Asghar (peace be upon her)]] and [[Hurr b. Yazid ar-Riyāhi]], were severed and transported with the captives' caravan from Karbala to [[Kufa]] and Damascus. Most [[Shia]] scholars maintain that Imam al-Husayn's (peace be upon her) head was eventually returned to Karbala after its journey to Kufa and [[Damascus]], and was buried with his body. Alternative accounts suggest that his head was interred in Damascus or Egypt. Some sources indicate it was initially buried in [[Medina]] or [[Najaf]] before being returned to Karbala for final burial.

Regarding the other martyrs' heads, the predominant view holds that they were returned to [[Karbala]] for burial. However, a mausoleum in Damascus's ''Bab as-Saghir'' cemetery is attributed to the Karbala martyrs' heads.

== Decapitation of Karbala Martyrs, Except Two Following Imam al-Husayn's (a) Martyrdom ==
[[Umar b. Sa'ad]] ordered the decapitation of all martyrs. Only two were spared:
* [[Ali Asghar (peace be upon her)]], whose head remained intact as [[Imam al-Husayn (peace be upon her)]] had already buried it.
* [[Hurr b. Yazid ar-Riyahi]], whose tribe and relatives prevented his decapitation.<ref name=":3"/>
The martyrs' heads were distributed among various tribes, who carried them to Kufa and Damascus for rewards. After some time in Kufa, the heads were transported to Damascus with the captives' caravan.<ref name=":3">Abū Mikhnaf, Wāqi‘at al-Ṭaff, taḥqīq: Yūsufī Gharawī, tarjuma: Jawād Sulaymānī, ṣ 192 wa 199, Nashr Mu’assasa-ye Imām Khomeinī, Qom.</ref>

== The Fate of Imam al-Husayn's (a) Head ==
Different accounts exist regarding the final resting place of Imam al-Husayn's (peace be upon her) head:
=== Return to Karbala ===
Most [[Shia scholars]] maintain that [[Imam as-Sajjād (peace be upon her)]] returned to [[Karbala]] on [[Arba'in]] (20th of Safar, [[61 AH]]) and buried Imam al-Husayn's (peace be upon her) head there.<ref name=":1"/> [[Sayyid Ibn Tāwūs]], a 7th-century Shia scholar, records in ''[[al-Luhūf]]'' that the head was returned from Damascus and buried with the body in Karbala.<ref>Sayyid ibn Ṭāwūs, Al-Luhūf, ṣ 112, chāp-e dovvom, Ṣaydā.</ref> Sayyid Asrār Husayni Tunkābuni, in Masā'ib al-Hudā, considers this the most widely accepted account among various opinions.<ref>Qāḍī Ṭabāṭabā’ī, Taḥqīq darbāra-ye Awwalīn Arba‘īn Ḥaḍrat Sayyid al-Shuhadā, ṣ 337.</ref>

=== Burial in Egypt ===
Some sources claim that [[Fatimid caliphs]] transported the head from Damascus's ''Bab al-Farādis'' to 'Asqlān, between Damascus and Egypt, and finally to Egypt for burial at a known location.<ref name=":2" /> However, Sibt b. al-Jawzi, a 7th-century Sunni historian, considers this account unverified.<ref name=":2">Lawāji‘ al-Ashjān, ṣ 247. Similarly</ref> Imam Yāfi'i, an 8th-century AH Yemeni scholar, rejects in Mir'āt al-Janān the notion of the head's transfer to 'Asqlān or Cairo.<ref name=":0">Mir’āt al-Jinān, Yāfi‘ī, j 1, ṣ 136, ṭab‘: Ḥaydarābād, 1337 q.</ref>

This latter view is primarily associated with Sunni scholars.<ref name=":2" />

=== Burial of Imam's (a) Head in Najaf ===
According to a [[hadith]], [[Imam Ja'far as-Sādiq (peace be upon her)]] informed a pilgrim to Najaf that they would find two tombs: a larger one for [[Imam Ali (peace be upon her)]] and a smaller one for Imam al-Husayn's (peace be upon her) head.<ref>Ibn Qūlūwayh, Kāmil al-Ziyārāt, 1356 sh, ṣ 35.</ref> It is also recorded that when Imam Ja'far as-Sādiq (peace be upon her) visited Najaf, he performed two rak'ahs of prayer at the site of Imam al-Husayn's (peace be upon her) head burial.<ref>Nigāh konīd bih Wasā’il al-Shī‘a, j 10, Bāb 33, az Abwāb al-Mazār, chāp-e Islāmiyya, Tehrān.</ref>

[[Sayyid b. Tāwūs]] reports that after its burial in Najaf, Imam al-Husayn's (peace be upon her) head was later transferred to [[Karbala]] to reunite with his body.<ref>Jawāhir al-Kalām, j 20, ṣ 93.</ref> The [[Author of Jawāhir al-Kalām|author of Jawāhir al-Kalām]], after citing Sayyid b. Tāwūs's hadiths, suggests the head may have been temporarily interred in Najaf before its final burial in Karbala. He also relates a hadith where Imam Ja'far as-Sādiq (peace be upon her) prayed en route to Najaf, stating: ::{{arabic|translatio=This is where the pure head of my grandfather al-Husayn (peace be upon her) was laid.}}.<ref>Jawāhir al-Kalām, j 20, ṣ 93.</ref>

=== Alternative Accounts ===
One hadith, reported by Zubayr b. Bakkār, claims [[Yazid bin Muawiya|Yazid]] sent [[Imam al-Husayn's (peace be upon her)]] head to Medina's governor, who buried it in [[Jannat al-Baqi']].<ref>Shadhārāt al-Dhahab, ‘Imād Ḥanbalī, j 1, ṣ 67; al-Bidāya wa al-Nihāya, Ibn Kathīr, j 8, ṣ 204.</ref> [[Shia scholars]] dismiss this account as propaganda from the [[Prophet's family's]] opponents, though its proponents also believe the head was eventually transferred to Karbala.<ref>Qāḍī Ṭabāṭabā’ī, Taḥqīq darbāra-ye Awwalīn Arba‘īn Ḥaḍrat Sayyid al-Shuhadā, ṣ 318.</ref> Some historians have also documented the head's burial in Damascus.<ref>Balādhurī, Ansāb al-Ashrāf, 1996 m, j 3, ṣ 214.</ref>

== The Other Martyrs' Heads ==
Most Shia scholars hold that [[Imam Zayn al-'Ābidin (peace be upon her)]] reached [[Karbala]] on [[Arba'in]] and buried the other martyrs' heads.<ref name=":1">Qāḍī Ṭabāṭabā’ī, Taḥqīq darbāra-ye Awwalīn Arba‘īn Ḥaḍrat Sayyid al-Shuhadā, j 3, ṣ 304, Nāshir: Bunyād-e ‘Ilmī wa Farhangī-ye Shahīd Qāḍī.</ref> The author of ''[[Maqtal al-Husayn]]'' cites multiple [[Shia]] and [[Sunni]] sources confirming the martyrs' heads were returned to Karbala for burial.<ref>Maqtal al-Ḥusayn (‘a), Sayyid ‘Abd al-Razzāq Muqarram, ṣ 470, Qom.</ref>

A mausoleum in Damascus's ''Bab as-Saghir'' cemetery, known as ''Mashhad Rū'ūs ash-Shuhadā' Karbalā'', is believed to contain many Karbala martyrs' remains.<ref>Ḥusayn: Nafs-e Muṭma’inna, Muḥammad ‘Alī ‘Ālamī, ṣ 365, Intishārāt-e Hād, chāp-e awwal, 1372 sh.</ref>

== References ==
{{footnotes|۲}}
{{tree
| main branch =تاریخ
|subbranch1 =تاریخ اسلام
|subbranch2 =کربلا
|subbranch3 =
}}
{{تکمیل مقاله
| شناسه =شد
| تیترها =شد
| ویرایش =شد
| لینک‌دهی =شد
| ناوبری =
| نمایه =
| تغییر مسیر =
| ارجاعات =
| بازبینی =شد
| تکمیل =
| اولویت =ب
| کیفیت =ب
}}
{{text end}}
[[رده:درگاه امام حسین(ع)]]
[[fa:سرگذشت سرهای شهدای كربلا]]
[[fr:Sort des têtes des martyrs de Karbala]]
[[ms:Kisah Kepala-Kepala Syuhada Karbala]]
[[ps:د کربلا د شهیدانو په سرونو څه تېر شول]]

Fundamental Principles of Religion

2025-02-28T20:58:39Z

Hamedhakimipoor: /* References */

{{text start}}
{{question}}
What are the fundamental principles of religion?
{{question end}}
{{answer}}
'''The fundamental principles of Islam''' ('''Usūl ad-Dīn''') comprise ''[[at-Tawhīd]]'' (Divine Unity), ''[[an-Nubuwwat]]'' (Prophethood), and ''[[Al-Ma'ād|al-Ma'ād]]'' (Resurrection). These three principles are considered the foundation and pillars of the religion. Shia scholars have added ''[[al-'Adl]]'' (Divine Justice) and ''[[Al-Imāmat|al-Imāmat]]'' (Imamate), thus establishing five fundamental principles in Shia Islam. A person's lack of knowledge or belief in these fundamental principles places them outside the fold of [[Islam]].

The term "Usūl ad-Dīn" is not found in [[the Qur'an]] or the [[hadiths]]; rather, it is a term developed by theologians. The exact origin and time of this term's widespread adoption remain unclear. Those who introduced this term designated these beliefs as the foundations of religion because they considered religious sciences such as hadith, jurisprudence, and Qur'anic exegesis to be based upon these principles.

== History of the Term ==
The term ''Usūl ad-Dīn'' (fundamental principles of religion) has been widely recognized and has significantly influenced Islamic religious thought throughout history. However, neither the Qur'an nor the hadiths of the [[Shia]] and [[Sunni]] schools explicitly categorize religious sciences into Usūl (principles) and [[Furū' ad-Dīn|Furū']] (branches). This indicates that these terms were later introduced by theologians.

Some Muslim scholars, notably [[Ibn Taymiyya]] (d. 728 AH), who view theological, rational, and philosophical sciences as contrary to religion and piety, take a particularly strict position on this matter. They contend that using terminology not found in [[The Qur'an|the Qur'an]] or hadiths, such as ''Usūl ad-Dīn'', contradicts the [[Prophet's (peace and blessings be upon him)]] teachings.

However, the precise origin and popularization of this term remain unclear. Ibn an-Nadīm's attribution of a treatise titled ''Usūl al-Dīn'' to Abū Mūsā Murdār suggests that this term was already familiar and established by the early third century AH.<ref>Guzashteh, Nāṣir, "Uṣūl al-Dīn," Dāneshnāma-ye Īrān, Tehrān, Markaz-e Dā’irat al-Ma‘ārif-e Bozorg-e Islāmī, j 4, ẕayl-e madkhal.</ref>

== Position of the Fundamental Principles of Religion ==
Islam's fundamental principles are grounded in faith and belief in ''[[At-Tawhīd|at-Tawhīd]]'' (Divine Unity), ''[[An-Nubuwwat|an-Nubuwwat]]'' (Prophethood), and ''[[Al-Ma'ād|al-Ma'ād]]'' (Resurrection). These three principles form the foundation of Islamic faith, from which all other religious concepts derive their meaning. Thus, while Muslims may hold significantly different, even contradictory views regarding the details and interpretations of these beliefs, they maintain unanimous agreement on these fundamental principles.<ref>Jam‘ī az Nawīsandagān, "Islām," Dā’irat al-Ma‘ārif-e Bozorg-e Islāmī, Tehrān, Markaz-e Dā’irat al-Ma‘ārif-e Bozorg-e Islāmī, j 8, ẕayl-e madkhal.</ref>

Among [[Shia Imamite]] theologians, there are varying perspectives on the number and content of religion's fundamental principles. The predominant view holds that these principles comprise three: ''at-Tawhīd'', ''an-Nubuwwat'', and ''al-Ma'ād''. However, ''[[Al-'Adl|al-'Adl]]'' (Divine Justice) and ''[[Al-Imāmat|al-Imāmat]]'' (Imamate) are additionally recognized as distinct fundamental principles of Shiism.<ref>Guzashteh, Nāṣir, "Uṣūl al-Dīn," Dāneshnāma-ye Īrān, Tehrān, Markaz-e Dā’irat al-Ma‘ārif-e Bozorg-e Islāmī, j 4, ẕayl-e madkhal.</ref> Lack of knowledge or belief in these fundamental principles places one outside the fold of [[Islam]], while lack of knowledge or belief in the fundamentals of Shiism places one outside this school.<ref>Jam‘ī az Muḥaqqiqīn, "Uṣūl al-Dīn," Dāneshnāma-ye Kalām-e Islāmī, ṣ 51.</ref>

Many Islamic scholars maintain that blind imitation (''[[at-Taqlīd]]'') is impermissible regarding religious fundamentals, asserting that conviction in these principles must be founded on rational evidence. Some consider this position a scholarly consensus. However, others, including [[Abū Hanīfa]], [[Sufyān ath-Thūrī]], al-Awzā'ī, Mālik, Shāfi'ī, Ahmad ibn Hanbal, and the traditionists (''[[Ahl al-Hadith]]''), hold that while reasoning about doctrinal principles is obligatory and its neglect constitutes sin, faith based on imitation remains valid.<ref>Jam‘ī az Muḥaqqiqīn, "Uṣūl al-Dīn," Dāneshnāma-ye Kalām-e Islāmī, ṣ 51.</ref>

According to numerous religious scholars, adherence to Islam necessitates belief in its fundamentals, and rejection of any single principle constitutes disbelief and warrants divine punishment. The originators of this term designated these beliefs as religion's foundations because they viewed religious sciences such as [[hadith]], jurisprudence, and Qur'anic exegesis as dependent upon these principles. They likened religion to a tree, with the fundamental principles serving as its roots, without which the tree cannot survive.<ref>Guzashteh, Nāṣir, "Uṣūl al-Dīn," Dāneshnāma-ye Īrān, Tehrān, Markaz-e Dā’irat al-Ma‘ārif-e Bozorg-e Islāmī, j 4, ẕayl-e madkhal.</ref>

== Examples of the Foundations of Religion ==
=== Tawhīd (Divine Unity) ===
''[[At-Tawhīd]]'' represents Islam's foundational doctrinal principle, encompassing both theoretical and practical dimensions. This principle affirms that [[God]] is unique, possessing all perfection, without equal, immutable, the sole Creator of the universe, and without associate. The governance of the world rests upon His will, and His knowledge and power encompass all existence. All beings must worship Him directly, without intermediaries. According to [[The Qur'an|the Qur'an]], belief in Divine Unity is inherent in human nature, and any [[polytheistic]] beliefs or practices represent deviations arising from psychological, environmental, geographical, or historical factors. All [[prophets (peace be upon them)]] were champions of ''at-Tawhīd'', dedicating themselves to eliminating polytheism and idolatrous practices.<ref>Ṭāramī-Rād, Ḥasan, wa Dīgarān, "Tawḥīd," Dāneshnāma-ye Jahān-e Islām, Bunyād-e Dā’irat al-Ma‘ārif-e Islāmī, 1393 sh, j 8, ẕayl-e madkhal.</ref>

=== Nubuwwat (Prophethood) ===
Belief in [[prophethood]] affirms that [[Prophet Muhammad (peace and blessings be upon him)]] is God's messenger and emissary, chosen by Him as the final prophet in the prophetic succession (peace be upon them). The Qur'an comprises [[divine revelations]] transmitted to him.<ref>Jam‘ī az Nawīsandagān, "Islām," Dā’irat al-Ma‘ārif-e Bozorg-e Islāmī, Tehrān, Markaz-e Dā’irat al-Ma‘ārif-e Bozorg-e Islāmī, j 8, ẕayl-e madkhal.</ref>

=== Ma'ād (Resurrection) ===
The term ''[[Al-Ma'ād|al-Ma'ād]]'' signifies "Return". In theological and philosophical discourse, it denotes the afterlife, when humanity will be resurrected. ''Al-Ma'ād'' marks the day of human accountability, where the righteous receive rewards for their virtuous deeds while the wicked face consequences for their misdeeds. This concept of afterlife and resurrection has historically been central to religious, theological, and philosophical discourse. Adherents of various faiths consider the afterlife a fundamental tenet of their belief system.<ref>Sajjādī, Ja‘far, Farhang-e Ma‘ārif-e Islāmī, j 3, ṣ 1815.</ref>

=== 'Adl (Divine Justice) ===
While [[divine justice]] represents one of God's active attributes, its prominence has grown through vigorous theological debates among the [[Ash'arites]], [[Shia]], and [[Mu'tazilites]]. These discussions led to the designation of Shia and Mu'tazilites as proponents of divine justice (''al-'Adlīyya''). Subsequently, justice became established among the distinctive doctrinal principles of Shiism. Many other divine attributes are intrinsically connected to justice, which encompasses doctrinal, ethical, and social dimensions. Hence, this principle merits recognition as one of Islam's foundational pillars.<ref>"[http://www.makarem.ir/main.aspx?typeinfo=42&lid=0&mid=412783&catid=-2 ‘Adl az Uṣūl al-Dīn], Pāygāh-e Iṭṭilā‘-Rasānī Daftar-e Āyat Allāh Makāram Shīrāzī, Intishār: 10 Mehr 1397 sh, Bāzdīd: 9 Ābān 1402 sh.</ref>

=== Imāmat ===
[[Imāmat]] constitutes a divinely ordained function, wherein the [[imams (peace be upon them)]] bear all prophetic responsibilities except receiving revelation. Consequently, [[infallibility]], which is essential for [[Prophethood|prophethood]], is equally requisite for the imamate. This distinctive attribute establishes imāmat as one of religion's foundational principles.<ref>[https://makarem.ir/main.aspx?lid=0&typeinfo=43&mid=393448 Ta‘rīf-e Imāmat], Pāygāh-e Iṭṭilā‘-Rasānī Daftar-e Āyat Allāh Makāram Shīrāzī, Intishār: 29 Farvardīn 1395 sh, Bāzdīd: 9 Ābān 1402 sh.</ref>

The imamate holds an unquestionably central position within Shia Islamic theological thought. The doctrine of divine designation (nass) and infallibility, coupled with the imams' unique status as spiritual and religious authorities, demonstrates the profound significance of this institution.<ref>Anṣārī, Ḥasan, "Imāmat," Dā’irat al-Ma‘ārif-e Bozorg-e Islāmī, Tehrān, Markaz-e Dā’irat al-Ma‘ārif-e Bozorg-e Islāmī, ẕayl-e madkhal.</ref>

== References ==
{{footnotes|۲}}
{{tree
| main branch =کلام
|subbranch1 =
|subbranch2 =
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}}
{{تکمیل مقاله
| شناسه =شد
| تیترها =شد
| ویرایش =شد
| لینک‌دهی =شد
| ناوبری =
| نمایه =
| تغییر مسیر =شد
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{{text end}}
[[fa:اصول دین]]
[[ar:أصول الدین]]
[[fr:Principes fondementaux de la religion]]
[[ru:Основы религии]]
[[ms:Ushuluddin]]
[[es:Principios de la religión]]
[[bn:ইসলাম ধর্মের মূলনীতি (উসুলে দ্বীন)]]
[[ps:د دین اصول]]

The Hostility of Wahhabis Towards the Ahl al-Bayt (a)

2025-02-27T23:11:43Z

Hamedhakimipoor: /* References */

{{text start}}
{{question}}
Are Ibn Taymiyyah and Wahhabism really hostile to the Ahl al-Bayt?
{{question end}}
{{answer}}

The [[Wahhabi]] sect's hostility towards the [[Prophet's (peace and blessings of Allah be upon him)]] [[Ahl al-Bayt (peace be upon them)]] is well-documented. This animosity is evident both through [[Ibn Taymiyya]], the intellectual founder of the Wahhabi sect, and the Wahhabis themselves, manifesting in various forms. Their actions confirming this hostility towards the Prophet's (s) Ahl al-Bayt (peace be upon them) include: denying the virtues of the Ahl al-Bayt (peace be upon them), comparing [[Imam Ali (a)]] to [[Pharaoh]], exalting his enemies, declaring Imam Ali's (a) followers as unbelievers (''[[Takfir|takfir]]''), supporting his opponents - particularly [[Yazid b. Muawiya]], and destroying the tombs of the Prophet's family members (peace be upon them).

== Hostility of Ibn Taymiyya Towards the Prophet's (s) Ahl al-Bayt (a) ==
* [[Ibn Taymiyya]] denies any special virtues of the [[Prophet's (peace and blessings of Allah be upon him)]] [[Ahl al-Bayt (peace be upon them)]], viewing their prominence merely as a continuation of [[pre-Islamic]] practices where tribal leaders were considered superior. He states: «The belief in the superiority and preeminence of the Prophet's (peace and blessings of Allah be upon him) Ahl al-Bayt (peace be upon them) over others is a notion from the age of ignorance (Jahiliyya), when tribal leaders and chiefs were deemed superior.».<ref>Ibn Taymiyya, Aḥmad ibn ‘Abd al-Ḥalīm, Minhāj al-Sunna, Miṣr, Mu’assasa Qurtuba, j 3, ṣ 269.</ref> These assertions contradict Islamic teachings, as both [[the Quran]] (in [[the Verse of Purification]]) and [[Prophetic traditions]], such as the [[Hadith of al-Thaqalayn|Hadiths of al-Thaqalayn]] and [[Hadith al-Safina|al-Safina]], explicitly affirm the Ahl al-Bayt's (a) superiority. Moreover, the Verse of Proximity (''al-Taqrib'') commands Muslims to love the Prophet's (peace and blessings of Allah be upon him) Ahl al-Bayt (peace be upon them).
* Ibn Taymiyya likens Imam Ali (a) to [[Pharaoh]] regarding bloodshed and pursuit of power. This contradicts a hadith reported in both Sunni and Shia sources, where the [[Prophet (s)]], addressing [[Imam Ali (a)]], [[Fatima (a)]], [[Al-Hasan (a)|al-Hasan (a)]], and [[al-Husayn (a)]], declared: {{arabic|انا حرب لمن حاربتم و سلم لمن سالمتم|translation=I am at war with those who wage war against you, and at peace with those who are at peace with you.}}<ref>Ḥākim Nayshābūrī, Muḥammad ibn ‘Abdullāh, al-Mustadrak ‘alā al-Ṣaḥīḥayn, Bayrūt, Dār al-Kutub al-‘Ilmiyya, ch 1, 1411 q / 1990 m, taḥqīq: Muṣṭafā ‘Abd al-Qādir ‘Aṭā, j 3, ṣ 161;
Sunan Ibn Māja, Muḥammad ibn Yazīd Abū ‘Abdullāh al-Qazwīnī, Sunan Ibn Māja, Dār al-Fikr - Bayrūt, taḥqīq: Muḥammad Fu’ād ‘Abd al-Bāqī, ṣ 52.</ref> Al-Jassas comments that anyone fighting against them merits being called an enemy of God and His Prophet (s), even if they are not polytheists.<ref>Jassāṣ, Aḥmad ibn ‘Alī al-Rāzī, Aḥkām al-Qur’ān lil-Jaṣṣāṣ, Bayrūt, Dār Iḥyā’ al-Turāth al-‘Arabī, 1405 q, taḥqīq: Muḥammad al-Ṣādiq Qamḥāwī, j 4, ṣ 51.</ref>
Despite these hadiths and numerous historical accounts, Ibn Taymiyya and the Wahhabis' attitude clearly stems from their animosity not only towards the Prophet's (peace and blessings of Allah be upon him) Ahl al-Bayt (peace be upon them) but also towards God and His Prophet (s).
* Ibn Taymiyya's hostility towards Imam Ali (a) and his followers is evident in his statement:
::«Those who belittled Ali (a), cursed him, and labeled him as a disbeliever and tyrant, such as the [[Khawarij]], the [[Umayyads]], and the [[Marwanids]], were all members of the Islamic community who practiced Islamic rituals. However, those who supported Ali (a) and his followers were all apostates and unbelievers.».<ref>Ibn Taymiyya, Minhāj al-Sunna, j 5, ṣ 9.</ref>
This contradicts the fact that Imam Ali (a) belongs to the Prophet's (s) Ahl al-Bayt (peace be upon them). As Fakhr al-Razi, the prominent Sunni exegete, stated: "Whoever follows Ali ibn Abi Talib (a) in his religion is truly guided, as evidenced by the Prophet's (peace and blessings of Allah be upon him) words: {{arabic|اللهم ادر الحق مع علی حیث دار|translation=O God, place the truth with Ali (a) wherever he is.}}.<ref>Fakhr al-Rāzī, Fakhr al-Dīn Muḥammad ibn ‘Umar al-Tamīmī al-Rāzī al-Shāfi‘ī, al-Tafsīr al-Kabīr yā Mafātīḥ al-Ghayb, Bayrūt, Dār al-Kutub al-‘Ilmiyya, ch 1, 1421 q / 2000 m, j 1, ṣ 168.</ref> Sunni sources also confirm that truth is with Ali (a), and Ali (a) is with truth, wherever he may be.<ref>Ḥākim Nayshābūrī, al-Mustadrak ‘alā al-Ṣaḥīḥayn, j 3, ṣ 134; Haythamī, Nūr al-Dīn ‘Alī ibn Abī Bakr, Majma‘ al-Zawā’id, al-Qāhira, Dār al-Rayyān lil-Turāth; wa Bayrūt, Dār al-Maktab al-‘Ilmiyya, 1408 q, j 7, ṣ 235.</ref>
* Ibn Taymiyya dismisses all hadiths about the Prophet's (peace and blessings of Allah be upon him) Ahl al-Bayt's (a) virtues by either questioning their transmission chains or rejecting their interpretations. For instance, regarding the hadith in authoritative Sunni collections, including Sahih Muslim, narrated by [[Aisha]] about the [[Verse of Purification]]'s revelation, and in another version by [[Umm Salama]], stating that after the verse was revealed, the Prophet (s) said:
::"O God, these are my family. Remove all impurities from them and purify them."<ref>Aḥmad ibn Ḥanbal, Musnad Aḥmad, Bayrūt, Dār al-Ṣādir, bī-tā, j 1, ṣ 331.</ref>

Unable to criticize this hadith's transmission chain, [[Ibn Taymiyya]] explicitly claims that neither this verse nor the Prophet's (peace and blessings of Allah be upon him) prayer for his family confers any special superiority or virtue to the Prophet's (peace and blessings of Allah be upon him) Ahl al-Bayt (peace be upon them).<ref>Ibn Taymiyya, Minhāj al-Sunna, Maṭba‘a Kubrā Amīriyya, ch 1, 1322 q, j 3, ṣ 4.</ref>

== The Views of Abd al-'Aziz Al Sheikh, Contemporary Wahhabi Mufti, on Imam al-Husayn (a) ==
[[Abd al-'Aziz Al Sheikh]], the contemporary Wahhabi mufti, holds views regarding [[Imam al-Husayn (a)]] that are far more extreme than those of [[Ibn Taymiyya]] and earlier Wahhabi leaders. As reported by various websites, Al Sheikh openly expressed Wahhabi beliefs, explicitly portraying Yazid as righteous and Imam al-Husayn (a) as mistaken.

According to reports, during a live broadcast on the Saudi satellite channel Al-Majd, Al Sheikh responded to a viewer's question about Yazid and Imam al-Husayn's (a) uprising, stating:
"The allegiance to Yazid ibn Muawiya was legitimate, having been secured by his father Muawiya and accepted by the people. When Muawiya died, al-Husayn ibn Ali (a) and Ibn Zubayr refused to pledge allegiance to Yazid; thus, they erred in their decision. Al-Husayn (a) disregarded others' advice and acted against public interest, and God's predestination took its course. He added: Al-Husayn (a) made mistakes!... Indeed, his revolt against Yazid was forbidden!... He should not have acted thus. It would have been more fitting and virtuous for him to remain in Medina, conforming to public consensus, without interfering in the caliphate. Nevertheless, we pray for God's pleasure, forgiveness, and mercy upon al-Husayn (a)!"<ref>http://database-aryana-encyclopaedia.blogspot.com/2013/07/blog-post_14.html</ref>

However, according to an authentic and Mutawatir hadith, Imam al-Husayn (a), along with his brother Imam al-Hasan (a), is one of the two leaders of [[Paradise's]] youth. Therefore, it is inconceivable that he could have committed any error or sin, making it inappropriate for Al Sheikh or others to seek forgiveness on his behalf.

== Contemporary Wahhabi Views on the Day of Ashura ==
Modern Wahhabis consider the Day of Ashura a day of celebration. In Kuwait, Wahhabi-affiliated publications have characterized Ashura as a festive occasion. Furthermore, contrary to the Sunni tradition of revering the Prophet's (peace and blessings of Allah be upon him) Ahl al-Bayt (peace be upon them), Wahhabis in Kuwait deliberately schedule weddings and celebrations on the nights of [[Tasua]] and [[Ashura]].<ref>Sāyt Mashriq News.</ref>

Al Sheikh, renowned for his antagonism towards the Prophet's (peace and blessings of Allah be upon him) Ahl al-Bayt (peace be upon them), particularly Imam al-Husayn (a), demonstrated this hostility by arranging his son Umar b. Abd al-Aziz's wedding on the Day of Ashura. Numerous Saudi muftis attended this celebration.<ref>Khabarnāma Jāmi‘a-ye Mudarrisīn, shumāra 1138, ṣ 56.</ref>

== Wahhabi Hostility Towards Sayyida Zaynab's (a) Shrine ==
The Wahhabi television channel "Safa," operating from Kuwait, Cairo, and Riyadh with Saudi intelligence funding, addressed the Free Syrian Army as Syria's Umayyad descendants, declaring: "O descendants of [[Muawiya b. Abi Sufyan]] and [[Yazid b. Muawiya]]! O soldiers of the Free Syrian Army! You must target and destroy [[Zaynab's (a)]] shrine and demolish all similar graves."<ref>Khabarnāma Jāmi‘a-ye Mudarrisīn, shumāra 1138, ṣ 56.</ref>

This hostility has intensified among contemporary Wahhabis to the extent that they have established an army named after Yazid and Ibn Ziyad, and organize demonstrations in Pakistan with slogans declaring "Yazid and Ibn Ziyad are martyrs."<ref>Khabarnāma Jāmi‘a-ye Mudarrisīn, shumāra 1195, ṣ 51.</ref>

== Support for the Enemies of the Ahl al-Bayt (a) ==
The Wahhabis, consistent with their hostility toward the Prophet's (peace and blessings of Allah be upon him) Ahl al-Bayt (peace be upon them), continuously support and defend the killers of [[Imam al-Husayn (a)]].

In ''Minhaj as-Sunna'' (volume 4, pages 549-575), [[Ibn Taymiyya]] attempts to equate [[Yazid b. Muawiya]] with other Muslim caliphs, striving to exonerate him from responsibility for the [[Karbala]] tragedy. This event led to the martyrdom of al-Husayn b. Ali (a), the Prophet's (peace and blessings of Allah be upon him) beloved grandson, along with his children and companions, and the imprisonment of the Prophet's (peace and blessings of Allah be upon him) family. Ibn Taymiyya claims that even if Yazid was sinful and tyrannical, God would forgive him for his good deeds!<ref>Ibn Taymiyya, Aḥmad ibn ‘Abd al-Ḥalīm, Majmū‘ al-Fatāwā, bī-tā, bī-jā, j 3, ṣ 413; j 4, ṣ 475.</ref> He explicitly defends [[Umar b. Sa'd]], who directly killed al-Husayn (a) and his companions, asserting that although Umar b. Sa'd led the army and killed Imam al-Husayn (a), his sin is far less grave than that of [[al-Mukhtar b. Abi 'Ubayda]], who avenged al-Husayn's (a) murderers.<ref>Minhāj al-Sunna, j 2, ṣ 70.</ref>

Wahhabis publish books glorifying the Ahl al-Bayt's (a) enemies, particularly Ali's (a) opponents like [[Muawiya b. Abi Sufyan]] and his son Yazid. One such book is titled ''Fadā'il Muawiya wa Fī Yazid wa Annahu Lā Yasub'' (The Virtues of Muawiya and Yazid and That They Are Not to Be Cursed). They deliberately ignore hadiths about the Prophet's (peace and blessings of Allah be upon him) curse on Muawiya, including his invocation: "May God never fill his belly."<ref>Nasā’ī, Aḥmad ibn Shu‘ayb, Khaṣā’iṣ Amīr al-Mu’minīn (‘a), Maktabat Nīnawā al-Ḥadītha, ṣ 23; Abū Dāwūd, Sulaymān, Musnad Abī Dāwūd, Bayrūt, Dār al-Ḥadīth, ṣ 359.</ref> Without evidence, they dismiss hadiths concerning the curse on Muawiya, Umar Sa'd, the Banu Umayya, the Banu Marwan, [['Amr b. al-'As]], and Yazid b. Muawiya as fabrications.<ref>Ibn Qayyim, Muḥammad ibn Abī Bakr, Naqd al-Manqūl, Bayrūt, Dār al-Qārī, ch 1, 1411 q, ṣ 108.</ref>

Yazid b. Muawiya holds particular significance in modern Wahhabi ideology. The Saudi Ministry of Education has published ''Haqqā'iq 'an Amīr al-Mu'minīn Yazid b. Muawiya'' (Truths About the Commander of the Faithful Yazid b. Muawiya) as part of the official school curriculum.<ref>Tījānī, Sayyid Muḥammad, al-Shī‘a Hum Ahl al-Sunna, pāwaraqī, ṣ 94; wa As‘ad Waḥīd al-Qāsim, Ḥaqīqat al-Shī‘a al-Ithnā ‘Ashariyya, ṣ 82.</ref>

An Iraqi media source revealed that Saudi Wahhabis, demonstrating their antipathy toward the Prophet (s) and his family, have named educational institutions and streets after their adversaries. These include the School of Yazid b. Muawiya, the Street of Yazid b. Muawiya, the School of Abu Lahab (whose enmity toward the Prophet prompted a Quranic chapter cursing him), and the Street of Abraha the Ethiopian, who attempted to destroy the Ka'ba during the Year of the Elephant and was divinely punished along with his army.<ref>Khabarnāma Jāmi‘a-ye Mudarrisīn, shumāra 1198, ṣ 65.</ref>

== Destruction of the Ahl al-Bayt's (a) Tombs ==
The Wahhabis have demonstrated their hostility toward the Prophet's (peace and blessings of Allah be upon him) [[Ahl al-Bayt (peace be upon them)]] through the destruction of their tombs in [[al-Baqi' cemetery]] and military attacks on [[Karbala]] and [[Najaf]]—the burial sites of [[Imam al-Husayn (a)]] and [[Imam Ali (a)]]. This behavior reflects their aberrant ideology, which promotes antagonism toward the Ahl al-Bayt (peace be upon them) while cultivating affection for their adversaries, particularly Yazid and his family. What motivation other than this enmity could explain the repeated Wahhabi military campaigns against Karbala and Najaf, led by Sa'ud b. 'Abd al-'Aziz between 1216 and 1225 AH?<ref>Ṣāliḥ ‘Uthaymīn, ‘Abdullāh, Tārīkh al-Mamlaka al-Su‘ūdiyya, Riyāḍ, ‘Ubīkān, ch 15, 1430 q, j 1, ṣ 73.</ref>

== References ==
{{footnotes|۲}}
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| subbranch1 = اسلام
| subbranch2 =وهابیت
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| نمایه =
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| اولویت = الف
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{{text end}}
[[ar:عداء الوهابية لأهل البيت]]
[[fa:دشمنی وهابیت با اهل‌بیت]]
[[ms:Permusuhan Sekte Wahabi Terhadap Ahlul Bait as]]
[[bn:আহলে বাইত (আ.)-এর সাথে ওয়াহাবীদের শত্রুতা]]
[[ru:Враждебность ваххабизма к Ахль аль-Байт (А)]]

The Hostility of Wahhabis Towards the Ahl al-Bayt (a)

2025-02-27T17:50:34Z

Hamedhakimipoor: /* References */

The Term Shi‘a in the Quran

2025-02-27T11:14:30Z

Hamedhakimipoor: /* Sources */

{{text start}}
{{question}}
Does the term Shi‘a carry a negative connotation in the Quran? What are its meanings in the Quran?
{{question end}}
{{answer}}
The term [[Shi‘a in]] the [[Quran]] is used to signify a group or faction, as well as to mean a follower or adherent. It is employed in both positive and negative contexts. For example, [[Prophet Abraham (PBUH)]] is described as a follower (Shi‘a) of [[Prophet Noah (PBUH)]] in a positive sense. On the other hand, it is used negatively to refer to those who caused division and fragmentation in their faith.

In some verses, the term simply denotes groups or factions without any intended positive or negative connotation. For instance, past communities are referred to as ''Shiya‘'' (the plural of Shi‘a) in the sense of groups or nations.

== Linguistic and Technical Definitions of Shi‘a ==
Linguistically, [[Shi‘a]] means a portion, group, faction, community, follower, or adherent.<ref>Farāhīdī, Khalīl b. Aḥmad, al-ʿAyn, ed. Mahdī Makhzūmī and Ibrāhīm Sāmirāʾī, Qom: Muʾassasa Dār al-Hijra, 2nd edition, 1409 AH, vol. 2, p. 190.</ref><ref>Jawharī, Ismāʿīl b. Ḥammād, al-Ṣiḥāḥ, ed. Aḥmad ʿAbd al-Ghafūr al-ʿAṭṭār, Beirut: Dār al-ʿIlm li-l-Malāyīn, 4th edition, 1407 AH/1987 CE, vol. 3, p. 1240.</ref> It refers to people united by a shared belief or cause.<ref>Ibn Manẓūr, Muḥammad b. Mukarram, Lisān al-ʿArab, Qom: Nashr Adab al-Ḥawza, 1405 AH, vol. 8, p. 188.</ref> The followers of the Ahlul Bayt (PBUT) are called Shi‘a because they adhere to the teachings and guidance of the Ahlul Bayt.
Over time, within the context of Islamic sects, Shi‘a came to denote the group that believes in the Imamate of the Ahlul Bayt.<ref>Ibn Athīr Jazrī, Mubārak b. Muḥammad, al-Nihāya fī Gharīb al-Ḥadīth wa al-Athar, ed. Ṭāhir Aḥmad al-Zāwī and Maḥmūd Muḥammad al-Ṭanāḥī, Qom: Muʾassasa Ismāʿīliyyān li-l-Ṭibāʿa wa al-Nashr wa al-Tawzīʿ, 4th edition, 1364 SH, vol. 2, p. 519.</ref> Today, [[Shi‘a Muslims]] are those who uphold the immediate succession of [[Ali ibn Abi Talib (PBUH)]] to the [[Prophet Muhammad (PBUH)]] and assert that leadership is divinely designated through explicit textual evidence (nass).<ref>Shaykh Mufīd, Muḥammad b. Muḥammad, Awāʾil al-Maqālāt, p. 35.</ref><ref>Shahrastānī, Muḥammad b. ʿAbd al-Karīm, al-Milal wa al-Niḥal, vol. 1, p. 146.</ref>

The term Shi‘a was first applied to the followers of Ali (PBUH) by the Prophet Muhammad (PBUH) himself. Renowned [[[Sunni]] scholar Jalal al-Din al-Suyuti narrates from [[Jabir ibn Abdullah al-Ansari], Ibn Abbas, and [[Ali ibn Abi Talib]] that the Prophet, in interpreting the verse: {{quran|إِنَّ الَّذینَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ أُولئِکَ هُمْ خَیْرُ الْبَرِیَّةِ|ترجمه=Indeed, they who have believed and done righteous deeds - those are the best of creatures|sura=Al-Bayyina|verse=۷}}; pointed to Ali (PBUH) and said:
::"You and your followers (Shi‘a) will be the successful ones on the [[Day of Resurrection]]".<ref>Suyūṭī, ʿAbd al-Raḥmān b. Abī Bakr, al-Durr al-Manthūr fī al-Tafsīr bi-l-Maʾthūr, Qom: Kitābkhāna ʿUmūmī Marʿashī Najafī, 1st edition, 1404 AH, vol. 6, p. 379.</ref>
In another narration, the Prophet (PBUH) said,
::"By the One in whose hand is my soul, this man [Ali] and his followers will be triumphant on the [[Day of Judgment]]". When this verse was revealed, the Companions began referring to Ali (PBUH) as "the best of creatures" (khayr al-bariyya).<ref>Suyūṭī, ʿAbd al-Raḥmān b. Abī Bakr, al-Durr al-Manthūr fī al-Tafsīr bi-l-Maʾthūr, Qom: Kitābkhāna ʿUmūmī Marʿashī Najafī, 1st edition, 1404 AH, vol. 6, p. 379.</ref>

== The Term Shi‘a in the Quran ==
=== As a Group or Faction ===
One primary meaning of Shi‘a in the Quran is as a group or faction, without inherently positive or negative connotations. Examples include:
* {{quran|قُلْ هُوَ الْقادِرُ عَلی أَنْ یَبْعَثَ عَلَیْکُمْ عَذاباً مِنْ فَوْقِکُمْ أَوْ مِنْ تَحْتِ أَرْجُلِکُمْ أَوْ یَلْبِسَکُمْ شِیَعاً|translation=Say, He is the [one] Able to send upon you affliction from above you or from beneath your feet or to confuse you [so you become] factions (Shiya‘) and make you taste the violence of one another. Look how We diversify the signs that they might understand.|sura=Al-An‘am|verse=۶۵}}.
* {{quran|وَ لَقَدْ أَرْسَلْنا مِنْ قَبْلِکَ فی شِیَعِ الْأَوَّلینَ|ترجمه=And We had certainly sent [messengers] before you, [O Muhammad], among the sects (Shiya‘) of the former peoples.|sura=Al-Hijr|verse=۱۰}}.
* {{quran|ثُمَّ لَنَنْزِعَنَّ مِنْ کُلِّ شیعَه أَیُّهُمْ أَشَدُّ عَلَی الرَّحْمنِ عِتِیًّا|ترجمه=Then We will surely extract from every faction (Shi‘a) those of them who were worst against the Most Merciful in insolence.|sura=Maryam|verse=۶۹}}.
* {{quran|إِنَّ فِرْعَوْنَ عَلا فِی الْأَرْضِ وَ جَعَلَ أَهْلَها شِیَعاً|ترجمه=Indeed, Pharaoh exalted himself in the land and made its people into factions (Shiya‘), oppressing a group among them.|sura=Al-Qasas|verse=۴}}.
* {{quran|مِنَ الَّذینَ فَرَّقُوا دینَهُمْ وَ کانُوا شِیَعاً کُلُّ حِزْبٍ بِما لَدَیْهِمْ فَرِحُونَ|ترجمه=Of those who have divided their religion and become factions (Shiya‘), every faction rejoicing in what it has.|sura=Al-Rum|verse=۳۲}}.

=== As a Follower or Adherent ===
The second usage of Shi‘a in the [[Quran]] is as a follower or adherent. This meaning can carry either a positive or negative implication depending on the object of allegiance. Examples include:
* {{quran|وَ إِنَّ مِنْ شیعَتِهِ لَإِبْراهیمَ|ترجمه=Indeed, among his followers (Shi‘a) was Abraham.|sura=As-Saffat|verse=83}}, here, [[Prophet Abraham]] is described as a follower of [[Prophet Noah (PBUT)]].
* {{quran|وَ دَخَلَ الْمَدینَه عَلی حینِ غَفْلَه مِنْ أَهْلِها فَوَجَدَ فیها رَجُلَیْنِ یَقْتَتِلانِ هذا مِنْ شیعَتِهِ وَ هذا مِنْ عَدُوِّهِ فَاسْتَغاثَهُ الَّذی مِنْ شیعَتِهِ عَلَی الَّذی مِنْ عَدُوِّهِ فَوَکَزَهُ مُوسی فَقَضی عَلَیْهِ قالَ هذا مِنْ عَمَلِ الشَّیْطانِ إِنَّهُ عَدُوٌّ مُضِلٌّ مُبینٌ|ترجمه=And he entered the city at a time of inattention by its people and found therein two men fighting: one from his faction (Shi‘a) and one from among his enemy. And the one from his faction (Shi‘a) called for help to him against the one from his enemy, so Moses struck him and [unintentionally] killed him. [Moses] said, This is from the work of Satan. Indeed, he is a manifest, misleading enemy.|sura=Al-Qasas|verse=15}}, this verse refers to a follower of [[Moses]] and a follower of [[Pharaoh]] as Shi‘a.
* {{quran|وَ حیلَ بَیْنَهُمْ وَ بَیْنَ ما یَشْتَهُونَ کَما فُعِلَ بِأَشْیاعِهِمْ مِنْ قَبْلُ إِنَّهُمْ کانُوا فی شَکٍّ مُریبٍ|ترجمه=And prevention will be placed between them and what they desire, as was done with their kind (Ashya‘ihim) before. Indeed, they were in disquieting denial.|sura=Saba|verse=54}}, referring to like-minded followers.

== As Division and Fragmentation ==
In some contexts, Shi‘a refers to division and discord in beliefs, which is condemned:
* {{quran|إِنَّ الَّذینَ فَرَّقُوا دینَهُمْ وَ کانُوا شِیَعاً لَسْتَ مِنْهُمْ فی شَیْءٍ|ترجمه=Indeed, those who have divided their religion and become sects (Shiya‘) - you, [O Muhammad], are not [associated] with them in anything.|sura=Al-An‘am|verse=۱۵۹}}.
This usage highlights the negative implications of schisms within religious communities.

== Sources ==
{{footnotes|۲}}
[[fa: کلمه شیعه در قرآن]]
[[bn: কুরআনে শিয়া শব্দ]]
[[ms: Kata Syiah Dalam Al-Quran]]
[[ar: كلمة شيعة في القرآن الكريم]]
[[ru:Слово шиа в Коране]]
[[ur:لفظ شیعہ قرآن میں]]
[[es:La palabra Chiíta en el Corán]]
{{tree
| main branch = علوم و معارف قرآن
| subbranch1 = مفردات قرآن
| subbranch2 =
| subbranch3 =
}}
{{تکمیل مقاله
| شناسه = شد
| تیترها = شد
| ویرایش = شد
| لینک‌دهی = شد
| ناوبری =
| نمایه =
| تغییر مسیر = شد
| ارجاعات =
| بازبینی نویسنده =
| بازبینی =
| تکمیل =
| اولویت = ب
| کیفیت = ب
}}
{{text end}}

Resentment

2025-02-27T10:30:56Z

Hamedhakimipoor: /* Sources */

{{text start}}
{{question}}
What is resentment? What are its consequences, causes, and remedies?
{{question end}}
{{answer}}
{{portal|واژه‌ها}}
{{رذائل اخلاقی}}
'''Resentment''' is a [[moral vice]] and a psychological state in which a person harbors hostility towards another while concealing it, waiting for an opportune moment to express it. It is often considered a byproduct of anger. Remedies for resentment include reflecting on its consequences, cultivating a spirit of forgiveness, and engaging in amicable interactions with the individual towards whom resentment is directed.

One significant cause of resentment is a sense of inadequacy, which leads an individual to begrudge others' success. Other causes include [[verbal disputes]], [[blame]], [[gossip]], [[mockery]], [[curses]], and [[abusive language]], all of which can provoke feelings of hostility in the affected party.

== Definition ==
Resentment is a psychological state where an individual harbors hidden animosity toward another, awaiting the right moment to act upon it.<ref>Narāqī, Aḥmad, Miʿrāj al-Saʿāda, Nāshir: Kashf al-Ghiṭāʾ, First Edition, 82, p. 200.</ref> It is distinguished as a purely internal feeling; if acted upon, it escalates to enmity. Resentment arises as a consequence of unresolved anger, especially when an individual suppresses their anger rather than expressing it.<ref>Narāqī, Aḥmad, Miʿrāj al-Saʿāda, Nāshir: Kashf al-Ghiṭāʾ, First Edition, 82, p. 200.</ref>

Islamic teachings describe resentment as incompatible with genuine faith. A resentful person is considered deprived of true belief.<ref>Muḥammadī Ray Shahrī, Mīzān al-Ḥikma, trans. Ḥamīd Riḍā Mashāyikhī, Dār al-Ḥadīth, First Edition, 1377 SH, vol. 3, p. 1221, Bāb Ḥiqd.</ref>

== Causes ==
{{Main Article|Key factors of resentment}}
Key factors contributing to resentment include:
* [[Verbal Disputes]]: Continued debates, especially those where neither party accepts the other's perspective, can lead to animosity.<ref>ʿĀmilī Jubaʿī, Zayn al-Dīn b. ʿAlī (known as Shahīd Thānī), Muniyat al-Murīd fī Ādāb al-Mufīd wa al-Mustafīd, Bāb al-Marāʾ.</ref>
* Faultfinding (''[[Merā']]''): Criticizing others' speech disrupts relationships and fosters resentment.<ref>Tehrānī, Mujtabā, Akhlāq-i Ilāhī, Muʾassasa-yi Farhangī Dānish wa Andīsha-yi Muʿāṣir, First Edition, 1381 SH, vol. 4, pp. 173–174.</ref>
* Excessive Expectations and [[Blame]]: Overburdening others with expectations beyond their capacity and criticizing them for unmet expectations cultivates resentment.<ref>Muḥammadī Ray Shahrī, Mīzān al-Ḥikma, trans. Ḥamīd Riḍā Mashāyikhī, Dār al-Ḥadīth, First Edition, 1377 SH, vol. 3, p. 1221, Bāb Ḥiqd.</ref>
* Feelings of Inadequacy: Those who feel insufficient may develop resentment upon witnessing others' success.<ref>Ibn Abī al-Ḥadīd, Sharḥ Nahj al-Balāgha, 20 vols., Beirut: Dār Iḥyāʾ al-Turāth, 1385 AH, vol. 20, p. 322, Ḥadīth 696, and p. 327, Ḥadīth 743.</ref>
* [[Gossip]]: Slander tarnishes the reputation of the subject, prompting them to harbor resentment toward the gossiper.<ref>Tehrānī, Mujtabā, Akhlāq-i Ilāhī, Muʾassasa-yi Farhangī Dānish wa Andīsha-yi Muʿāṣir, First Edition, 1381 SH, vol. 4, p. 95 or 65.</ref>
* [[Mockery]]: Ridiculing others can lead to suppressed anger, eventually transforming into resentment.<ref>Tehrānī, Mujtabā, Akhlāq-i Ilāhī, Muʾassasa-yi Farhangī Dānish wa Andīsha-yi Muʿāṣir, First Edition, 1381 SH, vol. 4, p. 295.</ref>
* Curses and Abuse: Excessive verbal abuse or cursing fosters resentment among those targeted.<ref>Tehrānī, Mujtabā, Akhlāq-i Ilāhī, Muʾassasa-yi Farhangī Dānish wa Andīsha-yi Muʿāṣir, First Edition, 1381 SH, vol. 4, p. 247.</ref>

== Consequences of Resentment ==
A resentful person experiences perpetual discomfort, lacking peace of mind and enduring social isolation due to strained relationships. Resentment also paves the way for other sins, such as envy, gossip, slander, and humiliation of others. Additionally, Islam emphasizes that a true believer should not harbor resentment for extended periods, as stated in prophetic traditions.<ref>Muḥammadī Ray Shahrī, Mīzān al-Ḥikma, trans. Ḥamīd Riḍā Mashāyikhī, Dār al-Ḥadīth, First Edition, 1377 SH, vol. 3, p. 1221, Bāb Ḥiqd.</ref>

== Remedies ==
{{Main Article: Remedies for Resentment}}
To overcome resentment, scholars suggest:
# Reflecting on Its Consequences: Understanding that harboring resentment only harms the resentful individual, perpetuating their distress.
# Cultivating a Spirit of Forgiveness: When an individual is harmed or insulted by another, instead of succumbing to anger and resentment, they should embody the virtue of forgiveness. As stated by the [[Prophet Muhammad (PBUH)]], forgiveness elevates a person’s honor and dignity.<ref>ʿAbd Allāh Shubbar, Akhlāq-i Shubbar, Hijrat Publications, Second Edition, 1377 SH, pp. 253–254.</ref>
# Kindness Toward the Resented Individual: Demonstrating goodwill, fulfilling their needs, and acknowledging their positive traits in social settings to mitigate hostility.<ref>Narāqī, Aḥmad, Miʿrāj al-Saʿāda, p. 201.</ref>

== Sources ==
{{footnotes|۲}}
[[fa: کینه]]
[[bn: বিদ্বেষ]]
[[ru: Ненависть]]
[[ms: Dendam]]
[[es:Rencor]]
[[ar: الحقد]]

{{tree
| main branch = اخلاق
| subbranch1 = رذائل اخلاقی
| subbranch2 = کینه
| subbranch3 =
}}
{{تکمیل مقاله
| شناسه = شد
| تیترها = شد
| ویرایش = شد
| لینک‌دهی = شد
| ناوبری =
| نمایه =
| تغییر مسیر = شد
| ارجاعات =
| ارزیابی کمی =
| ارزیابی کیفی =
| تکمیل =
| اولویت = ج
| کیفیت = ب
}}
{{text end}}

Mushaf of Fatima (a)

2025-02-27T09:55:01Z

Hamedhakimipoor: /* Sources */

{{text start}}
{{question}}
What is the Book of Fatimah (Mushaf of Fatimah)? Is it also known as the "Sister of the Qur'an"?
{{question end}}
{{distinguish|صحیفه فاطمیه}}
{{answer}}
{{portal|فاطمی|واژه‌ها}}
'''The Book of Fatimah''' or '''Mushaf of Fatimah''' is a compilation dictated to [[Lady Fatimah (PBUH)]] by the [[angel Gabriel]] after the demise of the [[Prophet Muhammad (PBUH)]], and transcribed by [[Imam Ali (PBUH)]]. According to narrations, the existence of this book is undisputed.

References to ''Mushaf of Fatimah'' are found in early [[Shi'a]] sources, such as ''[[Basa'ir al-Darajat]]'' and ''[[al-Kafi]]''. These narrations assert that the book has remained exclusively with the [[Imams of the Shi'a (PBUT)]] and has never been accessible to others. The most extensive discussions of this book appear in ''[[Bihar al-Anwar]]'' by [[Allama Majlisi]] in the sections addressing the knowledge of the [[Ahl al-Bayt (PBUT)]].

The contents of ''Mushaf of Fatimah'' reportedly include future events and the destinies of Fatimah's progeny. While the existence of this book is widely accepted within Shi'a traditions, variations and occasional contradictions in the narrations regarding its details have led to differing scholarly interpretations. Furthermore, no reliable source confirms that this book has been referred to as the "Sister of the Qur'an."

== Description and Characteristics ==
The narrations of [[the Ahl al-Bayt (PBUT)]] speak of Mushaf of Fatimah as a divinely inspired book.<ref>Mahdavī-Rād, Mohammad-‘Ali. “Mushaf-e Fātima (S),” in Dāneshnāme-ye Fātimī, ed. by ‘Ali-Akbar Roshad. Vol. 3, p. 64. Tehran: Intishārāt-e Puzhuheshgāh-e Farhang va Andishe-ye Eslāmī, 1393 SH.</ref> Some of these narrations are considered authentic, solidifying the consensus on its existence.<ref>Mahdavī-Rād, Mohammad-‘Ali. “Mushaf-e Fātima (S),” in Dāneshnāme-ye Fātimī, ed. by ‘Ali-Akbar Roshad. Vol. 3, p. 64. Tehran: Intishārāt-e Puzhuheshgāh-e Farhang va Andishe-ye Eslāmī, 1393 SH.</ref> One reliable narration, attributed to [[Imam Ja'far al-Sadiq (PBUH)]], describes the book as having been dictated during the 75 days following [[the Prophet's]] passing.<ref>Kulaynī, Mohammad b. Ya‘qûb. Al-Kāfī. Vol. 1, pp. 599–600. Qom: Dār al-Hadīth, 1429 H.</ref>

The earliest references to Mushaf of Fatimah are found in [[Basa'ir al-Darajat]]<ref>Safār Qummī, Mohammad b. al-Hasan. Basā’ir al-Darajāt fī Fazā’il āl Mohammad (S), ed. by Mohsen b. ‘Abbās‘alī Kuche-Bāghī. pp. 170–181. Qom: Maktabat āyat Allāh al-Mar‘ashī al-Najafī, 1404 H.</ref> and [[al-Kafi]].<ref>Al-Kulaynī. Al-Kāfī. Vol. 1, pp. 592–602.</ref> [[Allama Majlisi]] has provided the most extensive treatment of these narrations in [[Bihar al-Anwar]].<ref>Majlisī, Mohammad-Bāqir. Bihār al-Anwār al-Jāmi‘a li Durar Akhbār al-A’imma al-Athār. Vol. 26, p. 49. Beirut: Mu’assasat al-Wafā’, 1403 H.</ref> According to the narrations, the book is said to be three times the size of the [[Qur'an]] and remains preserved with the [[Imams of the Shi'a (PBUT)]].<ref>Kulaynī, Mohammad b. Ya‘qûb. Al-Kāfī. Vol. 1, p. 593. Qom: Dār al-Hadīth, 1429 H.</ref>

Differences in the content and interpretation of narrations about Mushaf of Fatimah, including apparent contradictions, have led to varied scholarly assessments of its specifics.<ref>Mahdavī-Rād. “Mushaf-e Fātima (S).” Vol. 3, p. 65.</ref>

== The Scribe and the Dictator ==
There are differing reports about who dictated the contents of Mushaf of Fatimah. Various narrations mention [[God]], an [[angel]], [[Gabriel]], or even the [[Prophet Muhammad (PBUH)]] as the source.<ref>Mahdavī-Rād. “Mushaf-e Fātima (S).” Vol. 3, p. 68.</ref> [[Allama Majlisi]] reconciles these reports<ref>Mahdavī-Rād. “Mushaf-e Fātima (S).” Vol. 3, p. 72.</ref>, suggesting that references to the Prophet might implicitly mean Gabriel.<ref>Majlisī, Mohammad-Bāqir. Bihār al-Anwār al-Jāmi‘a li Durar Akhbār al-A’imma al-Athār. Vol. 26, p. 42.</ref> Shi'a scholars, including [[Sayyid Muhsin Amin]]<ref>Amīn, Mohsen. A‘yān al-Shī‘a. Vol. 1, p. 357. Beirut: Dār al-Ta‘āruf lil-Matbû‘āt, 1403 H.</ref>, [[Sayyid Jafar Murtada Amili]]<ref>‘āmilī, Ja‘far Mortazā. Masā’at al-Zahrā (S): Shubuhāt wa Rudûd. Vol. 1, p. 116. Beirut: Dār al-Sīra, 1418 H.</ref> , and [[Sayyid Muhammad Husayn Fadlallah]]<ref>Hāshimī, Hāshim. Hiwār ma‘ Fadl-Allāh hawl al-Zahrā (S). p. 151. Beirut: Dār al-Hudā, 1422 H.</ref>, have offered further harmonization of these views.

All Shi'a scholars and narrations unanimously agree that Imam Ali (PBUH) served as the scribe of this book.<ref>Mahdavī-Rād. “Mushaf-e Fātima (S).” Vol. 3, p. 73.</ref>

== Contents ==
The contents of Mushaf of Fatimah reportedly include:
* The status of the [[Prophet Muhammad (PBUH)]] and the future of Fatimah’s progeny.<ref>Al-Saffār al-Qummī. Basā’ir al-Darajāt fī Fazā’il āl Mohammad (S), p. 174.</ref>
* Accounts of future events.<ref>Al-Fattāl al-Nīsābûrī, Mohammad b. Ahmad. Rawzat al-Wā‘izīn wa Basīrat al-Mutta‘izīn. Vol. 1, p. 211. Qom: Manshûrāt al-Ridā, 1375 SH.</ref>
* Names of all [[the prophets]], their successors, and their stories.<ref>Majlisī, Mohammad-Bāqir. Bihār al-Anwār al-Jāmi‘a li Durar Akhbār al-A’imma al-Athār. Vol. 26, p. 18.</ref>
* The names of all kings and rulers until the [[Day of Judgment]].<ref>Al-Fattāl al-Nīsābûrī. Rawzat al-Wā‘izīn wa Basīrat al-Mutta‘izīn. Vol. 1, p. 211.</ref>
* Shi'a scholar [[Abdul Husayn Sharaf al-Din]] mentions additional contents such as parables, wisdom, and admonitions<ref>Sharaf al-Dīn, ‘Abd al-Hussain. Al-Murāja‘āt. p. 603. Qom: Al-Majma‘ al-‘ālamī li Ahl al-Bayt (S), 1426 H.</ref>, though this view has been disputed by some researchers.<ref>Hāshimī. Hiwār ma‘ Fadl-Allāh hawl al-Zahrā (S), p. 172.</ref>
* Others argue, based on narrations<ref>Kulaynī. Al-Kāfī. Vol. 7, pp. 37–41.</ref>, that the book contains detailed religious rulings and legal codes.<ref>Qazvīnī, Mohammad-Kāzem. Fātima al-Zahrā (S) min al-Mahd ilā al-Lahd. pp. 96. N.p.: N.p., n.d.</ref>) [[Sayyid Muhammad Husayn Fadlallah]] supports this, equating Kitab of Fatimah with Mushaf of Fatimah.<ref>Hāshimī. Hiwār ma‘ Fadl-Allāh hawl al-Zahrā (S), p. 167.</ref> However, some scholars believe Kitab of Fatimah refers to another text, possibly associated with [[Fatimah bint al-Husayn (PBUH)]].<ref>Hāshimī. Hiwār ma‘ Fadl-Allāh hawl al-Zahrā (S), p. 181.</ref>
* Shi'a academic [[Sayyid Husayn Modarresi Tabataba'i]] has proposed that the book primarily comprises esoteric Shi'a ideas<ref>Modaresi Tabatabai, Hossein. Mirath-e Maktub-e Shia, p. 41.</ref>, though this interpretation has faced criticism.<ref>Mahdavī-Rād. “Mushaf-e Fātima (S).” Vol. 3, p. 82.</ref>
No reliable source supports the notion that Mushaf of Fatimah is referred to as the "Sister of the Qur'an."

== Controversies Surrounding Mushaf of Fatimah ==
Certain Orientalists and Sunni scholars, including Ignaz Goldziher<ref>Goldziher, Ignaz. Gerāyesh-hā-ye Tafsīrī dar Mīyān-e Mosalmānān, intro. by Seyyed Mohammad-‘Ali Ayāzī, trans. by Seyyed Nāser Tabātabā’ī. p. 256–257. Tehran: Intishārāt-e Qoqnûs, 1383 SH.</ref> and Abdullah al-Qasimi, have misconstrued the use of "Mushaf" in the title to claim that Shi'as believe in an alternate [[Qur'an]].<ref>‘Amīdī, Thāmer Hāshim Habīb. Difā‘ ‘an al-Kāfī: Dirāsa Naqdīya Muqārana li Aham al-Tu‘ûn wa al-Shubuhāt al-Muthāra Hawl Kitāb al-Kāfī li al-Sheikh al-Kulaynī. Vol. 2, p. 353. Qom: Markaz al-Ghadīr lil-Dirāsāt al-Islāmīya, 1415 H.</ref> Shi'a scholars refute this by asserting that Mushaf of Fatimah contains no Qur'anic verses<ref>Mahdavī-Rād. “Mushaf-e Fātima (S).” Vol. 3, p. 75.</ref>, a stance supported by numerous Shi'a narrations.<ref>Al-Saffār al-Qummī. Basā’ir al-Darajāt fī Fazā’il āl Mohammad (S), p. 170. Kulaynī, Mohammad. Al-Kāfī. Vol. 1, p. 595.</ref>
== Sources ==
{{footnotes|۲}}
[[fa: مصحف فاطمه(س)]]
[[es:El Mus'haf de Fátima (P)]]
[[bn: ফাতেমা (সা.)-এর মুসহাফ]]
[[ur: مصحف فاطمہ (س)]]
[[ru: Мусхаф Фатимы (а)]]
[[ms: Mushaf Fatimah Sa]]
[[ar: مصحف فاطمة (ع)]]
{{tree
| main branch = حدیث
| subbranch1 = منبع‌شناسی
| subbranch2 =
| subbranch3 =
}}
{{تکمیل مقاله
| شناسه = شد
| تیترها = شد
| ویرایش = شد
| لینک‌دهی = شد
| ناوبری =
| نمایه = شد
| تغییر مسیر =شد
| ارجاعات =
| ارزیابی کمی =
| ارزیابی کیفی =
| تکمیل =
| اولویت =ج
| کیفیت =ب
}}
{{text end}}

[[رده:حضرت فاطمه(س)]]
[[رده:فضایل حضرت فاطمه(س)]]

Mushaf of Fatima (a)

2025-02-27T09:54:32Z

Hamedhakimipoor: /* Sources */

{{text start}}
{{question}}
What is the Book of Fatimah (Mushaf of Fatimah)? Is it also known as the "Sister of the Qur'an"?
{{question end}}
{{distinguish|صحیفه فاطمیه}}
{{answer}}
{{portal|فاطمی|واژه‌ها}}
'''The Book of Fatimah''' or '''Mushaf of Fatimah''' is a compilation dictated to [[Lady Fatimah (PBUH)]] by the [[angel Gabriel]] after the demise of the [[Prophet Muhammad (PBUH)]], and transcribed by [[Imam Ali (PBUH)]]. According to narrations, the existence of this book is undisputed.

References to ''Mushaf of Fatimah'' are found in early [[Shi'a]] sources, such as ''[[Basa'ir al-Darajat]]'' and ''[[al-Kafi]]''. These narrations assert that the book has remained exclusively with the [[Imams of the Shi'a (PBUT)]] and has never been accessible to others. The most extensive discussions of this book appear in ''[[Bihar al-Anwar]]'' by [[Allama Majlisi]] in the sections addressing the knowledge of the [[Ahl al-Bayt (PBUT)]].

The contents of ''Mushaf of Fatimah'' reportedly include future events and the destinies of Fatimah's progeny. While the existence of this book is widely accepted within Shi'a traditions, variations and occasional contradictions in the narrations regarding its details have led to differing scholarly interpretations. Furthermore, no reliable source confirms that this book has been referred to as the "Sister of the Qur'an."

== Description and Characteristics ==
The narrations of [[the Ahl al-Bayt (PBUT)]] speak of Mushaf of Fatimah as a divinely inspired book.<ref>Mahdavī-Rād, Mohammad-‘Ali. “Mushaf-e Fātima (S),” in Dāneshnāme-ye Fātimī, ed. by ‘Ali-Akbar Roshad. Vol. 3, p. 64. Tehran: Intishārāt-e Puzhuheshgāh-e Farhang va Andishe-ye Eslāmī, 1393 SH.</ref> Some of these narrations are considered authentic, solidifying the consensus on its existence.<ref>Mahdavī-Rād, Mohammad-‘Ali. “Mushaf-e Fātima (S),” in Dāneshnāme-ye Fātimī, ed. by ‘Ali-Akbar Roshad. Vol. 3, p. 64. Tehran: Intishārāt-e Puzhuheshgāh-e Farhang va Andishe-ye Eslāmī, 1393 SH.</ref> One reliable narration, attributed to [[Imam Ja'far al-Sadiq (PBUH)]], describes the book as having been dictated during the 75 days following [[the Prophet's]] passing.<ref>Kulaynī, Mohammad b. Ya‘qûb. Al-Kāfī. Vol. 1, pp. 599–600. Qom: Dār al-Hadīth, 1429 H.</ref>

The earliest references to Mushaf of Fatimah are found in [[Basa'ir al-Darajat]]<ref>Safār Qummī, Mohammad b. al-Hasan. Basā’ir al-Darajāt fī Fazā’il āl Mohammad (S), ed. by Mohsen b. ‘Abbās‘alī Kuche-Bāghī. pp. 170–181. Qom: Maktabat āyat Allāh al-Mar‘ashī al-Najafī, 1404 H.</ref> and [[al-Kafi]].<ref>Al-Kulaynī. Al-Kāfī. Vol. 1, pp. 592–602.</ref> [[Allama Majlisi]] has provided the most extensive treatment of these narrations in [[Bihar al-Anwar]].<ref>Majlisī, Mohammad-Bāqir. Bihār al-Anwār al-Jāmi‘a li Durar Akhbār al-A’imma al-Athār. Vol. 26, p. 49. Beirut: Mu’assasat al-Wafā’, 1403 H.</ref> According to the narrations, the book is said to be three times the size of the [[Qur'an]] and remains preserved with the [[Imams of the Shi'a (PBUT)]].<ref>Kulaynī, Mohammad b. Ya‘qûb. Al-Kāfī. Vol. 1, p. 593. Qom: Dār al-Hadīth, 1429 H.</ref>

Differences in the content and interpretation of narrations about Mushaf of Fatimah, including apparent contradictions, have led to varied scholarly assessments of its specifics.<ref>Mahdavī-Rād. “Mushaf-e Fātima (S).” Vol. 3, p. 65.</ref>

== The Scribe and the Dictator ==
There are differing reports about who dictated the contents of Mushaf of Fatimah. Various narrations mention [[God]], an [[angel]], [[Gabriel]], or even the [[Prophet Muhammad (PBUH)]] as the source.<ref>Mahdavī-Rād. “Mushaf-e Fātima (S).” Vol. 3, p. 68.</ref> [[Allama Majlisi]] reconciles these reports<ref>Mahdavī-Rād. “Mushaf-e Fātima (S).” Vol. 3, p. 72.</ref>, suggesting that references to the Prophet might implicitly mean Gabriel.<ref>Majlisī, Mohammad-Bāqir. Bihār al-Anwār al-Jāmi‘a li Durar Akhbār al-A’imma al-Athār. Vol. 26, p. 42.</ref> Shi'a scholars, including [[Sayyid Muhsin Amin]]<ref>Amīn, Mohsen. A‘yān al-Shī‘a. Vol. 1, p. 357. Beirut: Dār al-Ta‘āruf lil-Matbû‘āt, 1403 H.</ref>, [[Sayyid Jafar Murtada Amili]]<ref>‘āmilī, Ja‘far Mortazā. Masā’at al-Zahrā (S): Shubuhāt wa Rudûd. Vol. 1, p. 116. Beirut: Dār al-Sīra, 1418 H.</ref> , and [[Sayyid Muhammad Husayn Fadlallah]]<ref>Hāshimī, Hāshim. Hiwār ma‘ Fadl-Allāh hawl al-Zahrā (S). p. 151. Beirut: Dār al-Hudā, 1422 H.</ref>, have offered further harmonization of these views.

All Shi'a scholars and narrations unanimously agree that Imam Ali (PBUH) served as the scribe of this book.<ref>Mahdavī-Rād. “Mushaf-e Fātima (S).” Vol. 3, p. 73.</ref>

== Contents ==
The contents of Mushaf of Fatimah reportedly include:
* The status of the [[Prophet Muhammad (PBUH)]] and the future of Fatimah’s progeny.<ref>Al-Saffār al-Qummī. Basā’ir al-Darajāt fī Fazā’il āl Mohammad (S), p. 174.</ref>
* Accounts of future events.<ref>Al-Fattāl al-Nīsābûrī, Mohammad b. Ahmad. Rawzat al-Wā‘izīn wa Basīrat al-Mutta‘izīn. Vol. 1, p. 211. Qom: Manshûrāt al-Ridā, 1375 SH.</ref>
* Names of all [[the prophets]], their successors, and their stories.<ref>Majlisī, Mohammad-Bāqir. Bihār al-Anwār al-Jāmi‘a li Durar Akhbār al-A’imma al-Athār. Vol. 26, p. 18.</ref>
* The names of all kings and rulers until the [[Day of Judgment]].<ref>Al-Fattāl al-Nīsābûrī. Rawzat al-Wā‘izīn wa Basīrat al-Mutta‘izīn. Vol. 1, p. 211.</ref>
* Shi'a scholar [[Abdul Husayn Sharaf al-Din]] mentions additional contents such as parables, wisdom, and admonitions<ref>Sharaf al-Dīn, ‘Abd al-Hussain. Al-Murāja‘āt. p. 603. Qom: Al-Majma‘ al-‘ālamī li Ahl al-Bayt (S), 1426 H.</ref>, though this view has been disputed by some researchers.<ref>Hāshimī. Hiwār ma‘ Fadl-Allāh hawl al-Zahrā (S), p. 172.</ref>
* Others argue, based on narrations<ref>Kulaynī. Al-Kāfī. Vol. 7, pp. 37–41.</ref>, that the book contains detailed religious rulings and legal codes.<ref>Qazvīnī, Mohammad-Kāzem. Fātima al-Zahrā (S) min al-Mahd ilā al-Lahd. pp. 96. N.p.: N.p., n.d.</ref>) [[Sayyid Muhammad Husayn Fadlallah]] supports this, equating Kitab of Fatimah with Mushaf of Fatimah.<ref>Hāshimī. Hiwār ma‘ Fadl-Allāh hawl al-Zahrā (S), p. 167.</ref> However, some scholars believe Kitab of Fatimah refers to another text, possibly associated with [[Fatimah bint al-Husayn (PBUH)]].<ref>Hāshimī. Hiwār ma‘ Fadl-Allāh hawl al-Zahrā (S), p. 181.</ref>
* Shi'a academic [[Sayyid Husayn Modarresi Tabataba'i]] has proposed that the book primarily comprises esoteric Shi'a ideas<ref>Modaresi Tabatabai, Hossein. Mirath-e Maktub-e Shia, p. 41.</ref>, though this interpretation has faced criticism.<ref>Mahdavī-Rād. “Mushaf-e Fātima (S).” Vol. 3, p. 82.</ref>
No reliable source supports the notion that Mushaf of Fatimah is referred to as the "Sister of the Qur'an."

== Controversies Surrounding Mushaf of Fatimah ==
Certain Orientalists and Sunni scholars, including Ignaz Goldziher<ref>Goldziher, Ignaz. Gerāyesh-hā-ye Tafsīrī dar Mīyān-e Mosalmānān, intro. by Seyyed Mohammad-‘Ali Ayāzī, trans. by Seyyed Nāser Tabātabā’ī. p. 256–257. Tehran: Intishārāt-e Qoqnûs, 1383 SH.</ref> and Abdullah al-Qasimi, have misconstrued the use of "Mushaf" in the title to claim that Shi'as believe in an alternate [[Qur'an]].<ref>‘Amīdī, Thāmer Hāshim Habīb. Difā‘ ‘an al-Kāfī: Dirāsa Naqdīya Muqārana li Aham al-Tu‘ûn wa al-Shubuhāt al-Muthāra Hawl Kitāb al-Kāfī li al-Sheikh al-Kulaynī. Vol. 2, p. 353. Qom: Markaz al-Ghadīr lil-Dirāsāt al-Islāmīya, 1415 H.</ref> Shi'a scholars refute this by asserting that Mushaf of Fatimah contains no Qur'anic verses<ref>Mahdavī-Rād. “Mushaf-e Fātima (S).” Vol. 3, p. 75.</ref>, a stance supported by numerous Shi'a narrations.<ref>Al-Saffār al-Qummī. Basā’ir al-Darajāt fī Fazā’il āl Mohammad (S), p. 170. Kulaynī, Mohammad. Al-Kāfī. Vol. 1, p. 595.</ref>
== Sources ==
{{footnotes|۲}}
[[fa: مصحف فاطمه(س)]]
[[bn: ফাতেমা (সা.)-এর মুসহাফ]]
[[ur: مصحف فاطمہ (س)]]
[[ru: Мусхаф Фатимы (а)]]
[[ms: Mushaf Fatimah Sa]]
[[ar: مصحف فاطمة (ع)]]
{{tree
| main branch = حدیث
| subbranch1 = منبع‌شناسی
| subbranch2 =
| subbranch3 =
}}
{{تکمیل مقاله
| شناسه = شد
| تیترها = شد
| ویرایش = شد
| لینک‌دهی = شد
| ناوبری =
| نمایه = شد
| تغییر مسیر =شد
| ارجاعات =
| ارزیابی کمی =
| ارزیابی کیفی =
| تکمیل =
| اولویت =ج
| کیفیت =ب
}}
{{text end}}

[[رده:حضرت فاطمه(س)]]
[[رده:فضایل حضرت فاطمه(س)]]

Mushaf of Fatima (a)

2025-02-27T09:54:27Z

Hamedhakimipoor: /* Sources */

{{text start}}
{{question}}
What is the Book of Fatimah (Mushaf of Fatimah)? Is it also known as the "Sister of the Qur'an"?
{{question end}}
{{distinguish|صحیفه فاطمیه}}
{{answer}}
{{portal|فاطمی|واژه‌ها}}
'''The Book of Fatimah''' or '''Mushaf of Fatimah''' is a compilation dictated to [[Lady Fatimah (PBUH)]] by the [[angel Gabriel]] after the demise of the [[Prophet Muhammad (PBUH)]], and transcribed by [[Imam Ali (PBUH)]]. According to narrations, the existence of this book is undisputed.

References to ''Mushaf of Fatimah'' are found in early [[Shi'a]] sources, such as ''[[Basa'ir al-Darajat]]'' and ''[[al-Kafi]]''. These narrations assert that the book has remained exclusively with the [[Imams of the Shi'a (PBUT)]] and has never been accessible to others. The most extensive discussions of this book appear in ''[[Bihar al-Anwar]]'' by [[Allama Majlisi]] in the sections addressing the knowledge of the [[Ahl al-Bayt (PBUT)]].

The contents of ''Mushaf of Fatimah'' reportedly include future events and the destinies of Fatimah's progeny. While the existence of this book is widely accepted within Shi'a traditions, variations and occasional contradictions in the narrations regarding its details have led to differing scholarly interpretations. Furthermore, no reliable source confirms that this book has been referred to as the "Sister of the Qur'an."

== Description and Characteristics ==
The narrations of [[the Ahl al-Bayt (PBUT)]] speak of Mushaf of Fatimah as a divinely inspired book.<ref>Mahdavī-Rād, Mohammad-‘Ali. “Mushaf-e Fātima (S),” in Dāneshnāme-ye Fātimī, ed. by ‘Ali-Akbar Roshad. Vol. 3, p. 64. Tehran: Intishārāt-e Puzhuheshgāh-e Farhang va Andishe-ye Eslāmī, 1393 SH.</ref> Some of these narrations are considered authentic, solidifying the consensus on its existence.<ref>Mahdavī-Rād, Mohammad-‘Ali. “Mushaf-e Fātima (S),” in Dāneshnāme-ye Fātimī, ed. by ‘Ali-Akbar Roshad. Vol. 3, p. 64. Tehran: Intishārāt-e Puzhuheshgāh-e Farhang va Andishe-ye Eslāmī, 1393 SH.</ref> One reliable narration, attributed to [[Imam Ja'far al-Sadiq (PBUH)]], describes the book as having been dictated during the 75 days following [[the Prophet's]] passing.<ref>Kulaynī, Mohammad b. Ya‘qûb. Al-Kāfī. Vol. 1, pp. 599–600. Qom: Dār al-Hadīth, 1429 H.</ref>

The earliest references to Mushaf of Fatimah are found in [[Basa'ir al-Darajat]]<ref>Safār Qummī, Mohammad b. al-Hasan. Basā’ir al-Darajāt fī Fazā’il āl Mohammad (S), ed. by Mohsen b. ‘Abbās‘alī Kuche-Bāghī. pp. 170–181. Qom: Maktabat āyat Allāh al-Mar‘ashī al-Najafī, 1404 H.</ref> and [[al-Kafi]].<ref>Al-Kulaynī. Al-Kāfī. Vol. 1, pp. 592–602.</ref> [[Allama Majlisi]] has provided the most extensive treatment of these narrations in [[Bihar al-Anwar]].<ref>Majlisī, Mohammad-Bāqir. Bihār al-Anwār al-Jāmi‘a li Durar Akhbār al-A’imma al-Athār. Vol. 26, p. 49. Beirut: Mu’assasat al-Wafā’, 1403 H.</ref> According to the narrations, the book is said to be three times the size of the [[Qur'an]] and remains preserved with the [[Imams of the Shi'a (PBUT)]].<ref>Kulaynī, Mohammad b. Ya‘qûb. Al-Kāfī. Vol. 1, p. 593. Qom: Dār al-Hadīth, 1429 H.</ref>

Differences in the content and interpretation of narrations about Mushaf of Fatimah, including apparent contradictions, have led to varied scholarly assessments of its specifics.<ref>Mahdavī-Rād. “Mushaf-e Fātima (S).” Vol. 3, p. 65.</ref>

== The Scribe and the Dictator ==
There are differing reports about who dictated the contents of Mushaf of Fatimah. Various narrations mention [[God]], an [[angel]], [[Gabriel]], or even the [[Prophet Muhammad (PBUH)]] as the source.<ref>Mahdavī-Rād. “Mushaf-e Fātima (S).” Vol. 3, p. 68.</ref> [[Allama Majlisi]] reconciles these reports<ref>Mahdavī-Rād. “Mushaf-e Fātima (S).” Vol. 3, p. 72.</ref>, suggesting that references to the Prophet might implicitly mean Gabriel.<ref>Majlisī, Mohammad-Bāqir. Bihār al-Anwār al-Jāmi‘a li Durar Akhbār al-A’imma al-Athār. Vol. 26, p. 42.</ref> Shi'a scholars, including [[Sayyid Muhsin Amin]]<ref>Amīn, Mohsen. A‘yān al-Shī‘a. Vol. 1, p. 357. Beirut: Dār al-Ta‘āruf lil-Matbû‘āt, 1403 H.</ref>, [[Sayyid Jafar Murtada Amili]]<ref>‘āmilī, Ja‘far Mortazā. Masā’at al-Zahrā (S): Shubuhāt wa Rudûd. Vol. 1, p. 116. Beirut: Dār al-Sīra, 1418 H.</ref> , and [[Sayyid Muhammad Husayn Fadlallah]]<ref>Hāshimī, Hāshim. Hiwār ma‘ Fadl-Allāh hawl al-Zahrā (S). p. 151. Beirut: Dār al-Hudā, 1422 H.</ref>, have offered further harmonization of these views.

All Shi'a scholars and narrations unanimously agree that Imam Ali (PBUH) served as the scribe of this book.<ref>Mahdavī-Rād. “Mushaf-e Fātima (S).” Vol. 3, p. 73.</ref>

== Contents ==
The contents of Mushaf of Fatimah reportedly include:
* The status of the [[Prophet Muhammad (PBUH)]] and the future of Fatimah’s progeny.<ref>Al-Saffār al-Qummī. Basā’ir al-Darajāt fī Fazā’il āl Mohammad (S), p. 174.</ref>
* Accounts of future events.<ref>Al-Fattāl al-Nīsābûrī, Mohammad b. Ahmad. Rawzat al-Wā‘izīn wa Basīrat al-Mutta‘izīn. Vol. 1, p. 211. Qom: Manshûrāt al-Ridā, 1375 SH.</ref>
* Names of all [[the prophets]], their successors, and their stories.<ref>Majlisī, Mohammad-Bāqir. Bihār al-Anwār al-Jāmi‘a li Durar Akhbār al-A’imma al-Athār. Vol. 26, p. 18.</ref>
* The names of all kings and rulers until the [[Day of Judgment]].<ref>Al-Fattāl al-Nīsābûrī. Rawzat al-Wā‘izīn wa Basīrat al-Mutta‘izīn. Vol. 1, p. 211.</ref>
* Shi'a scholar [[Abdul Husayn Sharaf al-Din]] mentions additional contents such as parables, wisdom, and admonitions<ref>Sharaf al-Dīn, ‘Abd al-Hussain. Al-Murāja‘āt. p. 603. Qom: Al-Majma‘ al-‘ālamī li Ahl al-Bayt (S), 1426 H.</ref>, though this view has been disputed by some researchers.<ref>Hāshimī. Hiwār ma‘ Fadl-Allāh hawl al-Zahrā (S), p. 172.</ref>
* Others argue, based on narrations<ref>Kulaynī. Al-Kāfī. Vol. 7, pp. 37–41.</ref>, that the book contains detailed religious rulings and legal codes.<ref>Qazvīnī, Mohammad-Kāzem. Fātima al-Zahrā (S) min al-Mahd ilā al-Lahd. pp. 96. N.p.: N.p., n.d.</ref>) [[Sayyid Muhammad Husayn Fadlallah]] supports this, equating Kitab of Fatimah with Mushaf of Fatimah.<ref>Hāshimī. Hiwār ma‘ Fadl-Allāh hawl al-Zahrā (S), p. 167.</ref> However, some scholars believe Kitab of Fatimah refers to another text, possibly associated with [[Fatimah bint al-Husayn (PBUH)]].<ref>Hāshimī. Hiwār ma‘ Fadl-Allāh hawl al-Zahrā (S), p. 181.</ref>
* Shi'a academic [[Sayyid Husayn Modarresi Tabataba'i]] has proposed that the book primarily comprises esoteric Shi'a ideas<ref>Modaresi Tabatabai, Hossein. Mirath-e Maktub-e Shia, p. 41.</ref>, though this interpretation has faced criticism.<ref>Mahdavī-Rād. “Mushaf-e Fātima (S).” Vol. 3, p. 82.</ref>
No reliable source supports the notion that Mushaf of Fatimah is referred to as the "Sister of the Qur'an."

== Controversies Surrounding Mushaf of Fatimah ==
Certain Orientalists and Sunni scholars, including Ignaz Goldziher<ref>Goldziher, Ignaz. Gerāyesh-hā-ye Tafsīrī dar Mīyān-e Mosalmānān, intro. by Seyyed Mohammad-‘Ali Ayāzī, trans. by Seyyed Nāser Tabātabā’ī. p. 256–257. Tehran: Intishārāt-e Qoqnûs, 1383 SH.</ref> and Abdullah al-Qasimi, have misconstrued the use of "Mushaf" in the title to claim that Shi'as believe in an alternate [[Qur'an]].<ref>‘Amīdī, Thāmer Hāshim Habīb. Difā‘ ‘an al-Kāfī: Dirāsa Naqdīya Muqārana li Aham al-Tu‘ûn wa al-Shubuhāt al-Muthāra Hawl Kitāb al-Kāfī li al-Sheikh al-Kulaynī. Vol. 2, p. 353. Qom: Markaz al-Ghadīr lil-Dirāsāt al-Islāmīya, 1415 H.</ref> Shi'a scholars refute this by asserting that Mushaf of Fatimah contains no Qur'anic verses<ref>Mahdavī-Rād. “Mushaf-e Fātima (S).” Vol. 3, p. 75.</ref>, a stance supported by numerous Shi'a narrations.<ref>Al-Saffār al-Qummī. Basā’ir al-Darajāt fī Fazā’il āl Mohammad (S), p. 170. Kulaynī, Mohammad. Al-Kāfī. Vol. 1, p. 595.</ref>
== Sources ==
{{footnotes|۲}}
[[fa: مصحف فاطمه(س)]]
[[bn: ফাতেমা (সা.)-এর মুসহাফ]]
[[ur: مصحف فاطمہ (س)]]
[[ru: Мусхаф Фатимы (а)]]
[[ms: Mushaf Fatimah Sa]]
[[ar: مصحف فاطمة (ع)]]
[[es:El Mus'haf de Fátima (P)]]
{{tree
| main branch = حدیث
| subbranch1 = منبع‌شناسی
| subbranch2 =
| subbranch3 =
}}
{{تکمیل مقاله
| شناسه = شد
| تیترها = شد
| ویرایش = شد
| لینک‌دهی = شد
| ناوبری =
| نمایه = شد
| تغییر مسیر =شد
| ارجاعات =
| ارزیابی کمی =
| ارزیابی کیفی =
| تکمیل =
| اولویت =ج
| کیفیت =ب
}}
{{text end}}

[[رده:حضرت فاطمه(س)]]
[[رده:فضایل حضرت فاطمه(س)]]

The Boundlessness of God

2025-02-27T08:54:52Z

Hamedhakimipoor: /* Sources */

{{text start}}
{{question}}
How can the boundlessness of God be proven?
{{question end}}
{{answer}}
'''The boundlessness of God''' can be established through various arguments, some derived from the sayings of [[Imam Ali (PBUH)]] and others from philosophical discourse. Imam Ali (PBUH) states that God cannot be pointed to or delimited, asserting that if God were finite, He would be countable. Since God is singular and without partner, such finitude is impossible. Philosophers, on the other hand, have used concepts like "[[Absolute Existence]]," "the First Cause," and "Necessary Existence" to demonstrate God's boundlessness. They argue that limitation is a property of essence, which has no place in the divine reality.

== Imam Ali’s Words on God’s Boundlessness ==
In [[Nahj al-Balaghah]], Imam Ali (PBUH) says:
::"Whoever points to Him has limited Him, and whoever limits Him has enumerated Him". <ref>Nahj al-Balaghah, Sermon 1</ref>.

This statement categorically denies any limitation of the Divine. Imam Ali (PBUH) clarifies that since God is beyond enumeration and limitation, He cannot be contained by any bounds. If God were limited, He would be countable, whereas God is unique, singular, and without equal. Limitation typically arises from resemblance or opposition. Since God transcends all likenesses and opposites, He is also free from limitation.<ref>Jâ’fari, Mohammad Taqi. Sharh-e Nahj al-Balâgha. Vol. 2, pp. 35–61. Tehran: Daftar-e Nashr-e Farhang-e Eslâmi, 1357 SH.</ref>

In another sermon, [[Imam Ali (PBUH)]] states:
::"He is not encompassed by limits nor computed by numbers; only tools and instruments measure themselves".<ref>Nahj al-Balaghah, Sermon 186</ref>

This statement by Imam Ali (PBUH) seeks to deny any form of limitation to [[God]]. A detailed analysis of this phrase reveals that "limit" refers to restriction. For example, the boundaries of a house define the space that should not be exceeded, or the borders of a country are delineated by specific geographic points. Imam Ali (PBUH) asserts that God, unlike created entities, has no limits. He is not characterized by a finite attribute that embodies certain qualities while excluding others, nor is He comparable to other beings such as humans, trees, or [[angels]].

If we were to assume that God is limited, it would imply that He exists alongside other entities as a particular being with only specific perfections. For instance, the sun provides light and warmth, water has its own properties, and soil possesses yet another set of attributes. However, God is not confined to any of these qualities or their equivalents. Instead, all attributes and perfections found in created beings originate from Him as the ultimate source of existence.
Thus, attributing limitation to God would contradict His role as the Creator and sustainer of all existents. A limited entity cannot be the origin of all contradictory attributes found in creation. In contrast, God, as the ultimate source of existence, encompasses all perfections and is therefore boundless. This concept underscores His transcendence above all finite descriptions and limitations. Further elaboration on this topic can be found in the referenced sources.<ref>Sha‘râni, quoted in: Hasan-Zâdeh, Hezâr o Yek Kalemeh. Vol. 4, p. 212. Qom: Daftar-e Tablighât, 1379 SH.</ref>

== Philosophical Proofs of God’s Boundlessness ==
=== Absolute Existence ===
The third argument, which adopts a philosophical perspective on God’s boundlessness, posits that absolute existence is inherently equivalent to boundlessness. This is because limitation arises from deficiency and non-existence. [[Absolute existence]], being free from non-existence, is devoid of deficiency, multiplicity, or division, and is therefore boundless.<ref>Motahhari, Mortezâ. Majmu‘eh-ye Âsâr 6. p. 1017. Tehran: Sadra, 1379 SH.</ref>

Since God represents absolute existence, pure being, and the essence of existence itself, it is inconceivable for Him to be limited. If God were limited, it would imply imperfection or the absence of pure being, suggesting that He also possesses essence (quiddity). However, wherever multiplicity exists, limitation naturally follows, while in the absence of multiplicity, there is no limitation. [[The Quran]] affirms this concept in the verse: "Say, He is Allah, [who is] One".<ref>Quran 112:1.</ref> God’s singularity and uniqueness eliminate the possibility of multiplicity or division. Consequently, God is free from all forms of limitation, further solidifying His boundlessness.

=== God as the First Cause ===
Another reason for God's boundlessness is that limitation is synonymous with subjugation and causation. Any entity that is an effect (''ma‘lūl'') or subject to external influence is inherently limited. Since God is not the effect of any cause, nor is He subjugated by anything, He transcends all limitations. He is the causa prima (the First Cause), the ultimate source of all causes (''musabbib al-asbab''), and the absolute sovereign (''qahir mutlaq''). Thus, it follows that He is never confined by any boundary and is absolutely infinite and boundless.<ref>Motahhari, Mortezâ. Majmu‘eh-ye Âsâr 6. p. 1017. Tehran: Sadra, 1379 SH.</ref>

=== Necessary Existence ===
Another reason for God's boundlessness is that He is ''[[wājib al-wujūd]]'' (the Necessary Existence), and necessity of existence is synonymous with being infinite and boundless. In other words, the essence of existence is equivalent to being without limits, necessity, purity, and absoluteness.

Since God is the essence of existence itself, pure being, and the Necessary Existence, He must be boundless and infinite. If God were not infinite, He would not be the Necessary Existence. For if God were limited in any way, He would not fulfill the requirement of being the absolutely necessary being (wājib al-wujūd), as His existence would then be contingent upon something else. Therefore, since God's existence is absolute and necessary in its essence, He is by definition infinite and without bounds.<ref>Motahhari, Mortezâ. Majmu‘eh-ye Âsâr 6. p. 1018. Tehran: Sadra, 1379 SH.</ref>

=== The Absence of Essence in God ===
Another reason for God's boundlessness is that limitation always arises from essence (māhiyyah). Essence is the source of limitation in beings, as it defines and confines their existence. Since [[God]] is free from essence, He is also free from any form of determination or boundary.<ref>Sadr al-Mota’allehin. Al-Asfâr. Vol. 1, p. 96. Beirut: Dâr al-Ehyâ’, n.d.</ref>

All created beings possess essence, meaning they are specific and have defined existential limits—such as humans, trees, or animals—hence, they are inherently limited. However, God, being free from any essence or specific determination, is also free from limitation. Since essence is the root of limitation, and God is transcendent beyond any essence, He is not subject to any form of limitation. Therefore, God's boundlessness follows directly from His freedom from essence, which would otherwise impose limitations upon Him.

{{answer end}}
== Sources ==
{{footnotes|۲}}
[[fa: نامحدود بودن خداوند]]
[[ps:د خدای لامحدودیت]]
[[bn: আল্লাহর অসীম সত্তা]]
[[ur: خدا کا لامحدود ہونا]]
[[ms: Ketidakterbatasan Tuhan]]
[[ar: لا محدودیة لله تعالى]]
[[es:La infinitud de Dios]]
{{tree
| main branch = کلام
| subbranch1 = آفریدگار
| subbranch2 = صفات سلبیه
| subbranch3 =
}}
{{تکمیل مقاله
| شناسه = شد
| تیترها = شد
| ویرایش = شد
| لینک‌دهی = شد
| ناوبری =
| نمایه = شد
| تغییر مسیر = شد
| ارجاعات =
| بازبینی نویسنده =
| بازبینی =
| تکمیل =
| اولویت = ب
| کیفیت = ب
}}
{{text end}}

[[رده:اسماء و صفات الهی]]
[[رده:برهان اثبات خدا]]
[[رده:شناخت و اثبات خدا]]
[[رده:صفات ثبوتیه]]

Divine Decree and Predestination

2025-02-27T08:28:55Z

Hamedhakimipoor: /* Sources */

{{text start}}
{{question}}
What are divine decree and predestination?
{{question end}}
{{answer}}
{{portal|واژه‌ها}}

Divine decree (qadā’) and predestination (qadar) are foundational concepts in [[Islamic theology]] that explain the processes through which events occur and the system by which the universe operates. '''Divine decree''' ('''qadā’''') refers to the final and definitive realization of an event once its material causes and conditions have been fulfilled. In essence, it is the inevitable outcome of gradual and causal processes that lead to the occurrence of an event. '''Predestination''' ('''qadar''') signifies God's determination of the measure, boundaries, and characteristics of every phenomenon. These features are realized progressively and are influenced by various factors.

In Islamic teachings, qadā’ and qadar are classified into two categories:
# Knowledge-Based Divine Decree and Predestination: This pertains to God's knowledge of the time, place, and manner of events before they occur. It is the divine awareness of the conditions and processes leading to the realization of phenomena. Importantly, God's foreknowledge of human choices does not negate human free will; instead, it reflects His omniscience regarding the paths humans will choose using their freedom and willpower.
# Existential (Objective) Decree and Predestination: This relates to the actual manifestation of events in the external world. In this context, God has established specific measures, attributes, and limitations for all beings and phenomena. For example, the physical traits of humans, such as appearance, gender, and skin color, are aspects of objective predestination. Even human actions, while influenced by these constraints, remain within the realm of free will and personal choice.
From an Islamic perspective, divine decree and predestination are not in conflict with human free will. While God determines the general parameters and conditions of existence, humans are ultimately responsible for their choices and actions, bearing the consequences of their decisions. <ref>{{cite book|title=al-Muʿjam al-Kabīr|سال=1415|first=Abū al-Qāsim|نام خانوادگی=Al-Ṭabarānī|ناشر=Maktabat Ibn Taymiyyah|جلد=3|page=58|language=|location=Cairo|ویرایش=|url=https://lib.efatwa.ir/42124/3/58/علي_بن_أبي_طالب_مغمى_عليه}}</ref>

== The Meaning of Qadā’ ==
The term qadā’ linguistically means to decide or settle, whether through speech or action, and it can be attributed to God or others.<ref>Rāghib al-Iṣfahānī, Ḥusayn, Mufradāt Alfāẓ al-Qurʾān, p. 406.</ref> It also conveys meanings such as completion and judgment. For instance, a judge is called qāḍī because they settle disputes and issue rulings.<ref>Miṣbāḥ Yazdī, Muḥammad Taqī, Āmūzish-i Falsafah, vol. 2, p. 408.</ref><ref>Miṣbāḥ Yazdī, Āmūzish-i ʿAqāʾid, vol. 1, p. 180.</ref>

In the Qur’anic context, qadā’ is used with three distinct meanings<ref>Ḥillī, Ḥasan, Kashf al-Murād, Qom: Muʾassasah Nashr Islāmī, p. 315.</ref>:
* Creation and completion: {{quran|وَ قَضاهُنَّ سَبْعَ سَماواتٍ فِی یَوْمَیْنِ|ترجمه=And He completed them as seven heavens within two periods|سوره=Fussilat|آیه=12}}.
* Obligation or command: {{quran|وَ قَضی رَبُّکَ أَلاَّ تَعْبُدُوا إِلاَّ إِیَّاهُ|ترجمه=And your Lord has decreed that you not worship except Him.|سوره=Al-Isra|آیه=23}}.
* Declaration or notification: {{quran|وَ قَضَیْنا إِلی بَنِی إِسْرائِیلَ فِی الْکِتابِ|ترجمه=And We conveyed to the Children of Israel in the Scripture|سوره=Al-Isra|آیه=4}}.
In Islamic theology, particularly in discussions of free will and determinism, qadā’ refers to the definitive realization of an event after all its causes and prerequisites have been met.<ref>Miṣbāḥ Yazdī, Āmūzish-i ʿAqāʾid, vol. 1, p. 180.</ref>

== The Meaning of Qadar ==
Qadar signifies God’s determination of the quantitative, qualitative, temporal, and spatial dimensions of phenomena. It precedes qadā’ in sequence. The stage of qadar involves the measurement and preparation of causes, while the stage of qadā’ represents the culmination and finalization of the event.<ref>Miṣbāḥ Yazdī, Āmūzish-i ʿAqāʾid, vol. 1, p. 180.</ref>

== Knowledge-Based and Existential Dimensions of Qadā’ and Qadar ==
=== Knowledge-Based Decree and Predestination ===
{{See also|The Relationship Between Divine Knowledge and Human Free Will}}
[[Divine knowledge]] encompasses all aspects of time, space, and circumstances under which events will occur. This knowledge includes the preparation of prerequisites, causes, and the eventual realization of phenomena. It is referred to as Knowledge-Based decree and predestination. God's foreknowledge of human actions and decisions aligns with human free will, as He is aware of the choices individuals will make through their volition. The outcomes of these choices and their consequences are also within God's knowledge. Thus, divine foreknowledge neither contradicts human freedom nor imposes determinism; instead, it signifies God's comprehensive understanding of the causal and voluntary systems governing the universe.<ref>Khidānī, Laylā, "Rābiṭah-yi Qaḍā wa Qadar bā ʿIlm-i Pīshīn-i Ilāhī wa Jabr wa Ikhtiyār az Dīdgāh-i Ṣadr al-Mutaʾallihīn," Taʾammulāt-i Falsafī (2): 159–160, 1388 SH.</ref>

=== Existential Decree and Predestination ===
All beings in the universe, including humans, are subject to specific attributes, limits, and conditions. No entity exists without constraints, even human voluntary actions, which are influenced by particular circumstances and limitations. For instance, humans cannot speak without a functioning throat, tongue, teeth, and lips. Existential decree and predestination refer to the specification of dimensions, attributes, and conditions under which phenomena occur. These determinations include inherent characteristics and external circumstances, such as the traits, time, and location in which beings come into existence.<ref>Subḥānī, Jaʿfar, Muḥāḍarāt fī al-Ilāhiyyāt, Qom, pp. 226–227.</ref>

== Sources ==
{{footnotes|۲}}
[[fa: قضا و قدر]]
[[bn: ক্বাজা ও ক্বাদার]]
[[ur: قضا و قدر]]
[[ru: Каза и Кадар]]
[[ms: Qadha Dan Qadar]]
[[ar: القضاء والقدر]]
[[es:El Qadha y el Qadar]]
{{tree
| main branch = کلام
| subbranch1 = عدل الهی
| subbranch2 = جبر و اختیار
| subbranch3 =
}}
{{ارزیابی
| شناسه = شد 
| عکس = 
| درگاه = شد 
| ادبیات = شد 
| پیوند = شد 
| ناوبری = 
| تغییرمسیر = شد 
| ارجاعات = شد 
| ارزیابی کمی = شد 
| ارزیابی کیفی = شد 
| اولویت = ب 
| کیفیت = متوسط 
}}
{{text end}}

[[رده:قضا و قدر| ]]

The Term Shi‘a in the Quran

2025-02-26T21:45:52Z

Hamedhakimipoor: /* Sources */

{{text start}}
{{question}}
Does the term Shi‘a carry a negative connotation in the Quran? What are its meanings in the Quran?
{{question end}}
{{answer}}
The term [[Shi‘a in]] the [[Quran]] is used to signify a group or faction, as well as to mean a follower or adherent. It is employed in both positive and negative contexts. For example, [[Prophet Abraham (PBUH)]] is described as a follower (Shi‘a) of [[Prophet Noah (PBUH)]] in a positive sense. On the other hand, it is used negatively to refer to those who caused division and fragmentation in their faith.

In some verses, the term simply denotes groups or factions without any intended positive or negative connotation. For instance, past communities are referred to as ''Shiya‘'' (the plural of Shi‘a) in the sense of groups or nations.

== Linguistic and Technical Definitions of Shi‘a ==
Linguistically, [[Shi‘a]] means a portion, group, faction, community, follower, or adherent.<ref>Farāhīdī, Khalīl b. Aḥmad, al-ʿAyn, ed. Mahdī Makhzūmī and Ibrāhīm Sāmirāʾī, Qom: Muʾassasa Dār al-Hijra, 2nd edition, 1409 AH, vol. 2, p. 190.</ref><ref>Jawharī, Ismāʿīl b. Ḥammād, al-Ṣiḥāḥ, ed. Aḥmad ʿAbd al-Ghafūr al-ʿAṭṭār, Beirut: Dār al-ʿIlm li-l-Malāyīn, 4th edition, 1407 AH/1987 CE, vol. 3, p. 1240.</ref> It refers to people united by a shared belief or cause.<ref>Ibn Manẓūr, Muḥammad b. Mukarram, Lisān al-ʿArab, Qom: Nashr Adab al-Ḥawza, 1405 AH, vol. 8, p. 188.</ref> The followers of the Ahlul Bayt (PBUT) are called Shi‘a because they adhere to the teachings and guidance of the Ahlul Bayt.
Over time, within the context of Islamic sects, Shi‘a came to denote the group that believes in the Imamate of the Ahlul Bayt.<ref>Ibn Athīr Jazrī, Mubārak b. Muḥammad, al-Nihāya fī Gharīb al-Ḥadīth wa al-Athar, ed. Ṭāhir Aḥmad al-Zāwī and Maḥmūd Muḥammad al-Ṭanāḥī, Qom: Muʾassasa Ismāʿīliyyān li-l-Ṭibāʿa wa al-Nashr wa al-Tawzīʿ, 4th edition, 1364 SH, vol. 2, p. 519.</ref> Today, [[Shi‘a Muslims]] are those who uphold the immediate succession of [[Ali ibn Abi Talib (PBUH)]] to the [[Prophet Muhammad (PBUH)]] and assert that leadership is divinely designated through explicit textual evidence (nass).<ref>Shaykh Mufīd, Muḥammad b. Muḥammad, Awāʾil al-Maqālāt, p. 35.</ref><ref>Shahrastānī, Muḥammad b. ʿAbd al-Karīm, al-Milal wa al-Niḥal, vol. 1, p. 146.</ref>

The term Shi‘a was first applied to the followers of Ali (PBUH) by the Prophet Muhammad (PBUH) himself. Renowned [[[Sunni]] scholar Jalal al-Din al-Suyuti narrates from [[Jabir ibn Abdullah al-Ansari], Ibn Abbas, and [[Ali ibn Abi Talib]] that the Prophet, in interpreting the verse: {{quran|إِنَّ الَّذینَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ أُولئِکَ هُمْ خَیْرُ الْبَرِیَّةِ|ترجمه=Indeed, they who have believed and done righteous deeds - those are the best of creatures|sura=Al-Bayyina|verse=۷}}; pointed to Ali (PBUH) and said:
::"You and your followers (Shi‘a) will be the successful ones on the [[Day of Resurrection]]".<ref>Suyūṭī, ʿAbd al-Raḥmān b. Abī Bakr, al-Durr al-Manthūr fī al-Tafsīr bi-l-Maʾthūr, Qom: Kitābkhāna ʿUmūmī Marʿashī Najafī, 1st edition, 1404 AH, vol. 6, p. 379.</ref>
In another narration, the Prophet (PBUH) said,
::"By the One in whose hand is my soul, this man [Ali] and his followers will be triumphant on the [[Day of Judgment]]". When this verse was revealed, the Companions began referring to Ali (PBUH) as "the best of creatures" (khayr al-bariyya).<ref>Suyūṭī, ʿAbd al-Raḥmān b. Abī Bakr, al-Durr al-Manthūr fī al-Tafsīr bi-l-Maʾthūr, Qom: Kitābkhāna ʿUmūmī Marʿashī Najafī, 1st edition, 1404 AH, vol. 6, p. 379.</ref>

== The Term Shi‘a in the Quran ==
=== As a Group or Faction ===
One primary meaning of Shi‘a in the Quran is as a group or faction, without inherently positive or negative connotations. Examples include:
* {{quran|قُلْ هُوَ الْقادِرُ عَلی أَنْ یَبْعَثَ عَلَیْکُمْ عَذاباً مِنْ فَوْقِکُمْ أَوْ مِنْ تَحْتِ أَرْجُلِکُمْ أَوْ یَلْبِسَکُمْ شِیَعاً|translation=Say, He is the [one] Able to send upon you affliction from above you or from beneath your feet or to confuse you [so you become] factions (Shiya‘) and make you taste the violence of one another. Look how We diversify the signs that they might understand.|sura=Al-An‘am|verse=۶۵}}.
* {{quran|وَ لَقَدْ أَرْسَلْنا مِنْ قَبْلِکَ فی شِیَعِ الْأَوَّلینَ|ترجمه=And We had certainly sent [messengers] before you, [O Muhammad], among the sects (Shiya‘) of the former peoples.|sura=Al-Hijr|verse=۱۰}}.
* {{quran|ثُمَّ لَنَنْزِعَنَّ مِنْ کُلِّ شیعَه أَیُّهُمْ أَشَدُّ عَلَی الرَّحْمنِ عِتِیًّا|ترجمه=Then We will surely extract from every faction (Shi‘a) those of them who were worst against the Most Merciful in insolence.|sura=Maryam|verse=۶۹}}.
* {{quran|إِنَّ فِرْعَوْنَ عَلا فِی الْأَرْضِ وَ جَعَلَ أَهْلَها شِیَعاً|ترجمه=Indeed, Pharaoh exalted himself in the land and made its people into factions (Shiya‘), oppressing a group among them.|sura=Al-Qasas|verse=۴}}.
* {{quran|مِنَ الَّذینَ فَرَّقُوا دینَهُمْ وَ کانُوا شِیَعاً کُلُّ حِزْبٍ بِما لَدَیْهِمْ فَرِحُونَ|ترجمه=Of those who have divided their religion and become factions (Shiya‘), every faction rejoicing in what it has.|sura=Al-Rum|verse=۳۲}}.

=== As a Follower or Adherent ===
The second usage of Shi‘a in the [[Quran]] is as a follower or adherent. This meaning can carry either a positive or negative implication depending on the object of allegiance. Examples include:
* {{quran|وَ إِنَّ مِنْ شیعَتِهِ لَإِبْراهیمَ|ترجمه=Indeed, among his followers (Shi‘a) was Abraham.|sura=As-Saffat|verse=83}}, here, [[Prophet Abraham]] is described as a follower of [[Prophet Noah (PBUT)]].
* {{quran|وَ دَخَلَ الْمَدینَه عَلی حینِ غَفْلَه مِنْ أَهْلِها فَوَجَدَ فیها رَجُلَیْنِ یَقْتَتِلانِ هذا مِنْ شیعَتِهِ وَ هذا مِنْ عَدُوِّهِ فَاسْتَغاثَهُ الَّذی مِنْ شیعَتِهِ عَلَی الَّذی مِنْ عَدُوِّهِ فَوَکَزَهُ مُوسی فَقَضی عَلَیْهِ قالَ هذا مِنْ عَمَلِ الشَّیْطانِ إِنَّهُ عَدُوٌّ مُضِلٌّ مُبینٌ|ترجمه=And he entered the city at a time of inattention by its people and found therein two men fighting: one from his faction (Shi‘a) and one from among his enemy. And the one from his faction (Shi‘a) called for help to him against the one from his enemy, so Moses struck him and [unintentionally] killed him. [Moses] said, This is from the work of Satan. Indeed, he is a manifest, misleading enemy.|sura=Al-Qasas|verse=15}}, this verse refers to a follower of [[Moses]] and a follower of [[Pharaoh]] as Shi‘a.
* {{quran|وَ حیلَ بَیْنَهُمْ وَ بَیْنَ ما یَشْتَهُونَ کَما فُعِلَ بِأَشْیاعِهِمْ مِنْ قَبْلُ إِنَّهُمْ کانُوا فی شَکٍّ مُریبٍ|ترجمه=And prevention will be placed between them and what they desire, as was done with their kind (Ashya‘ihim) before. Indeed, they were in disquieting denial.|sura=Saba|verse=54}}, referring to like-minded followers.

== As Division and Fragmentation ==
In some contexts, Shi‘a refers to division and discord in beliefs, which is condemned:
* {{quran|إِنَّ الَّذینَ فَرَّقُوا دینَهُمْ وَ کانُوا شِیَعاً لَسْتَ مِنْهُمْ فی شَیْءٍ|ترجمه=Indeed, those who have divided their religion and become sects (Shiya‘) - you, [O Muhammad], are not [associated] with them in anything.|sura=Al-An‘am|verse=۱۵۹}}.
This usage highlights the negative implications of schisms within religious communities.

== Sources ==
{{footnotes|۲}}
[[fa: کلمه شیعه در قرآن]]
[[bn: কুরআনে শিয়া শব্দ]]
[[ms: Kata Syiah Dalam Al-Quran]]
[[ar: كلمة شيعة في القرآن الكريم]]
[[ru:Слово шиа в Коране]]
[[ur:لفظ شیعہ قرآن میں]]
{{tree
| main branch = علوم و معارف قرآن
| subbranch1 = مفردات قرآن
| subbranch2 =
| subbranch3 =
}}
{{تکمیل مقاله
| شناسه = شد
| تیترها = شد
| ویرایش = شد
| لینک‌دهی = شد
| ناوبری =
| نمایه =
| تغییر مسیر = شد
| ارجاعات =
| بازبینی نویسنده =
| بازبینی =
| تکمیل =
| اولویت = ب
| کیفیت = ب
}}
{{text end}}

Tawassul from the Perspective of Wahhabism

2025-02-25T21:50:29Z

Hamedhakimipoor: /* References */

{{text start}}
{{question}}
What is the Wahhabi View on Tawassul through the Qur'an and the Ahl al-Bayt (a), and How is Their View Refuted?
{{question end}}
{{answer}}
{{portal|سنت}}
In [[Shi'ism]], [[Tawassul]] (spiritual mediation) through the prophets and the [[Ahl al-Bayt (a)]] is considered a legitimate and effective practice. Believers hold that the Ahl al-Bayt (a), as intercessors between [[God]] and His servants, can mediate on their behalf in this world and the hereafter, responding to their prayers in times of difficulty. This practice is seen as a means of drawing closer to God and having one's prayers answered.

Historical evidence shows that throughout the ages, believers have turned to the Ahl al-Bayt (a) for assistance and support. Well-known supplications such as the ''[[Ziyarat Ashura]]'' and the ''[[Ziyarat Jāmi'a Kabīra]]'' exemplify prayers seeking protection, aid, and [[intercession]] from the Ahl al-Bayt (a). These practices strengthen faith and bring believers closer to God.

One common practice in Muslim history has been seeking help (''[[Istighātha]]'') and intercession through saints. This is accepted by all Muslims except [[Wahhabis]], who consider it illegitimate. Through ''Istighātha'', believers regard the [[prophets (a)]] and the [[infallible Imams (a)]] as intermediaries of divine grace, while maintaining that all matters remain under [[God's absolute]] sovereignty. However, Wahhabi scholars reject and prohibit this practice.

Wahhabis hold varying positions regarding seeking protection or help from others. [[Muhammad b. Abd al-Wahhab]] considered it a complete violation of [[Islam]], equating it with disbelief. However, they accept invoking God's names and attributes and [[the Qur'an]]. Contemporary Wahhabis sometimes differ on this issue. In contrast, non-Wahhabi Muslims maintain an opposing view, finding strong support for Tawassul within the Qur'an, prophetic traditions, and scholarly teachings.

== Introduction ==
=== Terminology ===
==== 1. Tawassul ====
The term [[at-Tawassul]] linguistically derives from the Arabic root "وسل," meaning seeking closeness or proximity through a means or action. Fayyūmī explains this term as: {{arabic|توسل الی ربه بوسیله تقرب الیه بعمل}}": Tawassala ilā Rabbihī bi Wasīla he sought closeness to his Lord through an action,"<ref>Farāhīdī, Khalīl ibn Aḥmad (1409 q), Kitāb al-‘Ayn, j 1, Mu’assasa Dār al-Hijra, ṣ 871.</ref> a definition also found in ''Lisān al-'Arab''.<ref>Abū al-‘Abbās Fayyūmī, Aḥmad ibn Muḥammad (1428 q), al-Miṣbāḥ al-Munīr, j 2, al-Maktaba al-‘Aṣriyya, ṣ 660.</ref>

In religious context, at-Tawassul refers to seeking proximity and closeness. It generally means that a servant places a thing or person as an intermediary before God to have their prayer fulfilled and goal achieved. Theological definitions state: {{arabic|فالتوسل هو التوصل الی المراد و السعی فی تحقیقه}} ; "At-Tawassul is the use of a means to achieve an objective and the effort to fulfill it."<ref>Ibn Manẓūr, Muḥammad ibn Mukarram (1408 q), Lisān al-‘Arab, j 11, Dār Iḥyā’ al-Turāth al-‘Arabī, ṣ 724.</ref> The author of ''Kitāb az-Ziyāra'' wa at-Tawassul similarly defines at-Tawassul as a servant's act of drawing closer to [[God]] through a means that enables their prayers to be answered and aspirations realized.<ref>Nukhba min al-‘Ulamā’ (1421 q), Uṣūl al-Īmān fī Ḍaw’ al-Kitāb wa al-Sunna, j 1, Wizārat al-Shu’ūn al-Islāmiyya wa al-Awqāf wa al-Da‘wa wa al-Irshād, ṣ 57.</ref>

However, this does not mean directly asking the [[Prophet (s)]] or an [[Imam (a)]] for something independently. Rather, one asks God through good deeds, obedience to the Prophet's (peace and blessings of Allah be upon him) or the Imam (a), their [[intercession]], or by invoking God through their status and teachings.<ref>Ṣā’ib, ‘Abd al-Ḥamīd (1421 q), al-Ziyāra wa al-Tawassul, Qom: Markaz al-Risāla, ṣ 6.</ref>

Thus, the linguistic and religious meanings of at-Tawassul are coherent, both emphasizing the pursuit of closeness and goal achievement.

==== 2. Al-Istighātha ====
The term ''[[al-Istighātha]]'' is closely related to ''[[At-Tawassul|at-Tawassul]]'' and derives from the root "غوث," meaning help and assistance.<ref>Ibn Athīr Jazrī, Mubārak ibn Muḥammad (1979), al-Nihāya fī Gharīb al-Ḥadīth wa al-Athar, j 3, Bayrūt: al-Maktaba al-‘Ilmiyya, ṣ 393.</ref> In the verbal form of the ''Istif'āl'' root (Istighāth), it means requesting help or seeking assistance, becoming synonymous with at-Tawassul.

In prophetic hadiths, ''Istighātha'' is used interchangeably with ''at-Tawassul''. For example: {{arabic|ان الشمس تدعوا یوم القیامة حتی یبلغ العرق نصف الاذن فبینما هم کذلک استغاثوا بآدم ثم موسی ثم بمحمد صلی الله علیه و السلم|translation=On the Day of Judgment, the sun will draw so close that perspiration will reach the middle of the ears. At that moment, the people, overwhelmed by the heat, will seek help (Istighātha) from Prophet Adam (a), then from Prophet Moses (a), and finally from Prophet Muhammad (s).}}.<ref>Bukhārī, Muḥammad ibn Ismā‘īl (1407 q), al-Jāmi‘ al-Ṣaḥīḥ, j 5, Bayrūt: Dār al-Kathīr, ṣ 474.</ref>

==== 3. Ash-Shafā'at (Intercession) ====
The term [[Shafā'at]] comes from the root "ش-ف-ع," referring to pairing or joining things together. Essentially, Shafā'at denotes seeking assistance or intercession from saints or [[Prophets (a)|prophets (a)]], especially on the [[Day of Judgment]], for deliverance from Hell. This constitutes a specific form of at-Tawassul.

As-Samhūdī writes: {{arabic|التوسل به صلی الله تعالی علی و سلم فی عرصات القیامة فیشفع الی ربه تعالی|translation=Seeking help from the Prophet's (peace and blessings of Allah be upon him) on the Day of Resurrection also falls within the scope of intercession, as he will intercede with his Lord, the Most High.}}<ref>Samhūdī, ‘Alī ibn ‘Abdullāh (1419 q), Wafā’ al-Wafā’ bi-Akhbār Dār al-Muṣṭafā, j 1, Bayrūt: Dār al-Kutub al-‘Ilmiyya, ṣ 196.</ref>

Note that Shafā'a in this context is sometimes used interchangeably with the general concept of at-Tawassul.

== Tawassul from the Wahhabi Perspective ==
=== The Wahhabi Perspective ===
[[Wahhabi]] scholars categorize at-Tawassul into legitimate and illegitimate forms. They recognize seeking closeness to God through His names and attributes as a legitimate form of at-Tawassul. According to them, approaching God through His names and attributes is permissible, as supported by the Quranic verse: {{quran|وَلِلَّهِ الْأَسْمَاءُ الْحُسْنَی فَادْعُوهُ بِهَا|trqnslation=To Allah belong the most beautiful names, so invoke Him by them.|Sura=Al-A'rāf|verse=180}}.<ref>Azāmilī ‘Asīrī, Aḥmad ibn ‘Alī (1431 q), Manhaj al-Shaykh ‘Abd al-Razzāq ‘Afīfī wa Juhūduh fī Taqrīr al-‘Aqīda wa al-Radd ‘alā al-Mukhālifīn, taḥqīq: ‘Abd al-Raḥmān ibn ‘Abdullāh ibn ‘Abd al-Muḥsin al-Turkī, Riyāḍ: Jāmi‘at al-Imām Muḥammad ibn Sa‘ūd al-Islāmiyya, ṣ 276.</ref>

However, Wahhabis cite several Quranic verses to argue that any form of mediation between God and humans constitutes polytheism<ref>Muḥammad ibn ‘Abd al-Wahhāb, Majmū‘at al-Mu’allafāt, ṣ 385. Muḥammad ibn ‘Abd al-Wahhāb, Majmū‘at al-Mu’allafāt, j 6, ṣ 9. Muḥammad ibn ‘Abd al-Wahhāb, Majmū‘at al-Mu’allafāt, j 6, ṣ 68. Muḥammad ibn ‘Abd al-Wahhāb, Majmū‘at al-Mu’allafāt, j 6, ṣ 213.</ref>:
* "And (((He revealed))) that the masjids are for Allah, so do not invoke anyone alongside Him."
* "Say: To Allah belongs all intercession entirely."
* "They worship besides Allah that which neither harms them nor benefits them, and they say, 'These are our intercessors with Allah.' Say: Do you inform Allah of something He does not know in the heavens or on the earth?"

Wahhabis consider [[At-Tawassul|at-Tawassul]] through the Quran permissible, as they view [[the Quran]] as a manifestation of divine attributes. They maintain that since the Quran is God's speech, both in form and content, it represents an attribute of God. Therefore, they argue that seeking assistance through the Quran is equivalent to approaching God through His attributes, which aligns with monotheism and avoids associationism.<ref>Al-Lajna al-Dā’ima lil-Buḥūth al-‘Ilmiyya wa al-Iftā’, Fatāwā al-Lajna al-Dā’ima, al-Majmū‘a al-Ūlā, ‘Arabistān, Riyāḍ, Ri’āsat Idārat al-Buḥūth al-‘Ilmiyya wa al-Iftā’ - al-Idāra al-‘Āmma lil-Ṭab‘, jam‘ wa tartīb: Aḥmad ibn ‘Abd al-Razzāq al-Dawīsh, j 1, ṣ 519.</ref>

However, they reject at-Tawassul through saints, prophets (a), and members of the Prophet's Ahl al-Bayt (a). Muhammad b. 'Abd al-Wahhāb asserts: "If a person says: 'O Allah, I ask You through Your Prophet's (peace and blessings of Allah be upon him) to grant me Your mercy,' such a person is following the path of associationism, and their belief aligns with that of the polytheists."<ref>Muḥammad ibn ‘Abd al-Wahhāb, Taṭhīr al-I‘tiqād, bī-nā, bī-nā, ṣ 36; Rasā’il ‘Amaliyya, bī-nā, bī-tā, ṣ 145. Muḥammad ibn ‘Abd al-Wahhāb, Taṭhīr al-I‘tiqād, ṣ 36.</ref>

=== Opinion of Contemporary Wahhabis Contemporary ===
Wahhabis have addressed the issue of at-Tawassul through saints and friends of God by categorizing it into several types:<ref>‘Asīrī, Aḥmad ibn ‘Alī Azāmilī, Manhaj al-Shaykh ‘Abd al-Razzāq ‘Afīfī wa Juhūduh fī Taqrīr al-‘Aqīda wa al-Radd ‘alā al-Mukhālifīn, ṣ 274-277.</ref>
# First Category: This involves requesting a living friend of God to pray to God for a specific need, such as expanding one's means of livelihood or healing a sick person. Wahhabis consider this type of at-Tawassul permissible.
# Second Category: This involves directly invoking God while appealing to the personal connection between oneself and the Prophet or the saints. This type of at-Tawassul is also permitted. For example, saying: {{arabic|اللهم إنی أسألك بحبی لنبیك واتباعی له وبحبی لأولیائك أن تعطینی كذا|translation=O God, I ask You by my friendship with Your Prophet, my obedience to him, and my love for Your saints to grant me such and such a thing.}}
# Third Category: This involves appealing to the status or rank of the Prophet's (peace and blessings of Allah be upon him) and the saints as a means of [[intercession]]. For instance, saying: {{arabic|اللهم إنی أسألك بجاه نبیك أو بجاه الحسین|translation=O God, I ask You by the rank of Your Prophet or by the rank of al-Husayn.}} Wahhabis prohibit this type of at-Tawassul because it is performed after the death of the Prophets and saints, despite their continuing elevated rank.
# Fourth Category: This involves directly addressing the saints and asking God to fulfill a request through their intercession. For example, saying: {{arabic|اللهم إنی أسألک کذا بولیک فلان أو بحق نبیک فلان|translation=O God, I ask You for such and such through the intercession of Your saint or by the merits of Your Prophet.}}. This type is also forbidden. Wahhabis contend that no creature has a right over God that would compel Him to respond to a request through an oath based on such intercession. They consider this type of at-Tawassul an evident form of [[polytheism]].

=== View of Muhammad b. Abd al-Wahhab ===
[[Muhammad b. Abd al-Wahhab]] considers [[At-Tawassul|at-Tawassul]] among the acts that nullify Islam. He asserts that those who place intermediaries between themselves and God and seek their intercession have fallen into disbelief.<ref>Sulaymān Tamīmī Najdī, Muḥammad ibn ‘Abd al-Wahhāb, Majmū‘at Rasā’il fī al-Tawḥīd wa al-Īmān, taḥqīq: Ismā‘īl ibn Muḥammad al-Anṣārī, Riyāḍ: Jāmi‘at al-Imām Muḥammad ibn Sa‘ūd, ṣ 385.</ref>

== Refutation of the Wahhabi View by Sunni Scholars ==
The first Sunni scholarly refutation of Muhammad b. Abd al-Wahhab's perspective appears in ''[[As-Sawā'iq al-Ilāhīyya fi ar-Radd 'alā al-Wahhābiyya]]'', authored by his brother, [[Sulayman b. Abd al-Wahhab]]. Sunni scholars have consistently criticized the Wahhabi deviations regarding at-Tawassul, as evidenced by as-Salāmī's statement: {{arabic|القول بجواز التوسل و استجابه هو قول جمهور علماء اهل السنه و الجماعه، بل هو قول المسلمین بجمیع فرقهم و مذاهبهم الا المذهب الذی ینتسب الیه مدعو السلفیه|translation=The opinion that at-Tawassul is permissible and that it is answered is the view of the majority of scholars from Ahl al-Sunna wa al-Jamā'a, and indeed of all Muslims across all schools and sects, except for the one espoused by the pseudo-Salafists.}}.<ref>Salāmī, ‘Abd al-Raḥmān (1415 q), Ḥaqīqat al-Ḥiwār ma‘ al-Shaykh al-Ja‘farī, ‘Arabistān al-Su‘ūdī: al-Da‘wa wa al-Irshād, ṣ 85.
</ref>

Saqāf al-Qurayshī writes: "Seeking help and intercession through the Prophet's (peace and blessings of Allah be upon him) before his Lord remained uncontested by both early and later scholars until Ibn Taymiyya came to deny it, thus deviating from the right path. He introduced ideas that no scholar before him had proposed. If Ibn Taymiyya's claims were true, then why did the Prophet's (peace and blessings of Allah be upon him) teach a man to turn to God through his intercession, saying: {{arabic|اللهم إنی أتوجه الیک بنبیک محمد نبی الرحمة}} ; 'O Allah, I turn to You through Your [[Prophet Muhammad]], the Prophet of mercy'? If at-Tawassul were an act of [[Polytheism|polytheism]], would the Prophet's (peace and blessings of Allah be upon him) teach what leads to polytheism? Glory be to God! This accusation is an enormous falsehood."<ref>Saqāf al-Qurayshī, Ḥasan ibn ‘Alī (1991), Ṣaḥīḥ Sharḥ al-‘Aqīda al-Ṭaḥāwiyya min Fikr Āl al-Bayt, ṣ 36.</ref>

=== Tawassul of Imam Shāfi'ī Through the Ahl al-Bayt of the Prophet (a) ===
[[Ibn Hajar al-Makki]], in his book ''[[As-Sawā'iq al-Muhriqa]]'', relates that [[Imam Shāfi'ī]], a prominent Sunni imam, sought intercession through [[the Prophet's Ahl al-Bayt (a)]].<ref>Nabhānī, Yūsuf ibn Ismā‘īl, Shawāhid al-Ḥaqq fī al-Istighātha bi-Sayyid al-Khalq, taḥqīq: Offset / Ḥusayn Ḥilmī ibn Sa‘īd Istānbolī, ṣ 167.</ref> He quotes this famous poem by Imam Shāfi'ī: "The family of the Prophet is my refuge, And with God, they are my intermediary. Through them, I hope to receive tomorrow, In my right hand, the record of my deeds."

These accounts clearly establish that at-Tawassul to Prophet Muhammad (s) for blessings and fulfillment of needs is permissible. As evidenced in the previously mentioned hadith, the Prophet (s) himself instructed a blind man to pray to God using his name as an intermediary. The essential philosophy of at-Tawassul stems from human beings' recognition of their needs and limitations, leading them to seek the intercession of God's chosen servants—those close to Him—for the fulfillment of their requests.

== Tawassul in the Shiite Sect ==
=== the Shiite Sect Perspective ===
Tawassul means choosing a means, where "means" refers to that which brings one person closer to another. According to ''[[Lisān al-Arab]]'', seeking at-Tawassul from God and choosing a means indicates that a person performs an action to draw closer to God. A means serves both as an act of nearness and as a facilitator of this nearness.<ref>Ibn Manẓūr, Muḥammad ibn Mukarram, Lisān al-‘Arab, j 8, Nashr Adab al-Ḥawza, ṣ 69.</ref>

The fundamental error in the [[Wahhabi]] position lies in their assumption that the [[Awlīya' Allah]] (friends of God) are independent agents in removing hardships and fulfilling needs and concerns. This misinterprets the meaning of at-Tawassul. When we seek the Holy [[Prophet's (peace and blessings of Allah be upon him)]] [[intercession]], we neither consider him independent in effect nor the remover of calamities, nor do we worship him. The Tawassul endorsed by the Quran involves approaching God through the Prophet's intercession, whereby the Prophet mediates with God on our behalf.<ref>Makāram Shīrāzī, Nāṣir, Shī‘a Pāsokh Mīgūyad, Qom, Madresa-ye al-Imām ‘Alī ibn Abī Ṭālib (‘a), ṣ 233.</ref>

This can be compared to seeking an introduction to an important figure through someone who knows them well, asking that person to facilitate the meeting and present the request. Such mediation constitutes neither worship nor independent agency, thus rendering the accusation of ''[[shirk]]'' (associating partners with God) regarding Tawassul unfounded.<ref>Makāram Shīrāzī, Nāṣir, Shī‘a Pāsokh Mīgūyad, Qom, Madresa-ye al-Imām ‘Alī ibn Abī Ṭālib (‘a), ṣ 234.</ref>

This Wahhabi perspective contradicts Quranic teachings and is rejected by both [[Sunni]] and [[Shiite]] scholars as an innovation. The Wahhabis employ these ideas to excommunicate Muslims for their own purposes. As one Sunni scholar noted, at-Tawassul—seeking help and intercession through the Prophet's (peace and blessings of Allah be upon him) with God—is a praiseworthy act. None among the predecessors or subsequent generations contested this until [[Ibn Taymiyya]]'s rejection, which deviated from the righteous path. His unprecedented claims created division among Muslims.<ref>Munāwī, ‘Abd al-Ra’ūf (1356 sh), Fayḍ al-Qadīr Sharḥ Jāmi‘ al-Ṣaghīr, j 2, Miṣr: al-Maktaba al-Tijāriyya al-Kubrā, ṣ 135.</ref>

=== Tawassul in the Quran ===
The [[Wahhabi]] belief clearly contradicts several Quranic verses. [[The Quran]] provides numerous verses demonstrating that at-Tawassul is permissible for fulfilling needs, seeking forgiveness, and drawing closer to God. One such verse states:
* God addresses the believers: {{quran|یا أَیهَا الَّذینَ آمَنُوا اتَّقُوا اللَّهَ وَ ابْتَغُوا إِلَیهِ الْوَسیلَه وَ جاهِدُوا فی سَبیلِهِ لَعَلَّکُمْ تُفْلِحُونَ|translation=O you who have believed, fear God and seek a means (Wasīla) to approach Him, and strive in His way so that you may succeed|sura=Al-Mā'ida|verse=35}}.

The Sunni scholar who authored ''Al-Murāghi'' explains that ''Wasīla'' in this verse refers to whatever is used to attract God's pleasure and achieve closeness to Him. He cites a hadith from ''[[Sahīh al-Bukhārī]]'' and other hadith collections that identify [[the Prophet's (peace and blessings of Allah be upon him)]] as a ''Wasīla''. In this [[hadith]], the Prophet's (peace and blessings of Allah be upon him) states: {{arabic|من قال حین یسمع النداء (الاذان) اللهم رب هذاه الدعوه التامه و الصلاة القائمة آت محمدا الوسیلة والفضیلة و ابعثه المقام المحمود الذی وعدته، حلت له شفاعتی یوم القیامه|translation=Whoever, upon hearing the call to prayer (adhan), says: 'O God, Lord of this complete call and this established prayer, grant Muhammad the means (Wasīla) and preference, and elevate him to the praised rank that You have promised him,' my intercession will be permitted for him on the Day of Judgment.}}.

This hadith clearly establishes the Prophet's (peace and blessings of Allah be upon him) himself as a means of drawing closer to God, and it is through this divine will that he holds a praised position (Maqām Mahmūd) to intercede for believers' forgiveness. Therefore, at-Tawassul cannot lead to [[Shirk|shirk]] or [[kufr]]. If it did, considering the Prophet's (peace and blessings of Allah be upon him) as a means of approaching God would constitute disbelief and polytheism.<ref>Marāghī, Aḥmad ibn Muṣṭafā, Tafsīr al-Marāghī, j 6, ṣ 109.</ref>

=== Tawassul in the Hadiths ===
While the subject of at-Tawassul is abundantly clear in [[Shia]] sources, making hadith citations unnecessary, we will present several hadiths from prominent [[Sunni]] collections:

==== 1. Tawassul to the Prophet (s) for Drought ====
The permissibility of at-Tawassul to the Prophet's (peace and blessings of Allah be upon him) after his death, free from any suspicion of shirk (polytheism) or kufr (disbelief), is evidenced by the following account: During a severe drought in Medina, a group sought counsel from [[Aisha]]. She instructed them, {{arabic|translation=Go near the Prophet's grave, make a hole in the roof of the chamber so that the sky is visible, and then wait for the results."}} Following these instructions, they created an opening in the roof. Subsequently, heavy rain fell, transforming the desert landscape until it turned green and the camels grew fat and well-nourished.<ref>Dārimī, ‘Abdullāh ibn Bahrām, Sunan al-Dārimī, j 1, ṣ 44, Maṭba‘at al-I‘tidāl, Dimashq, 1349 q.</ref>

==== 2. Tawassul of the Blind Man to the Prophet's (s) ====
[[Ahmad b. Hanbal]] records in his Musnad, through [[Uthman b. Hunayf]], this hadith<ref>Ibn Ḥanbal, Aḥmad ibn Ḥanbal, "Ḥikāyat 17240," al-Musnad, j 28, ṣ 478.</ref><ref>Nasā’ī, Aḥmad ibn Shu‘ayb, "Ḥikāyat 10419," Sunan al-Nasā’ī al-Kubrā, j 9, ṣ 244.</ref>
<ref>Ibn Māja Qazwīnī, Muḥammad ibn Yazīd, "Kitāb al-Ṣalāh, Bāb 189, Ḥadīth 1385," Sunan Ibn Māja, ṣ 441.</ref><ref>Tirmidhī, Abū ‘Īsā, "Kitāb al-Da‘awāt, Bāb 119, Ḥadīth 3578," al-Sunan al-Tirmidhī, j 5, ṣ 569.</ref>:
{{arabic|translation="A blind man came to the Prophet's (peace and blessings of Allah be upon him) and said: 'Pray to Allah to heal me.' The Prophet replied: 'If you want, I will pray for you; and if you want, be patient, for that is better for you.' The blind man replied: 'Pray for me.' The Prophet then ordered him to perform his ablutions properly, pray two rak'ahs, and then say this supplication: 'O Lord! I ask You and turn to You through Muhammad, the Prophet of mercy. O Muhammad, I turn to my Lord through your intercession for my need to be fulfilled. O Allah, accept his intercession on my behalf.'"}}

==== 3. Tawassul of Umar ibn al-Khattab ====
[[Anas]] reports<ref>Bukhārī, Muḥammad ibn Ismā‘īl, "Kitāb al-Istisqā’, Bāb 3, Ḥadīth 1010," Ṣaḥīḥ al-Bukhārī, j 2, ṣ 27.</ref>:
{{arabic|ان عمر بن الخطاب کان اذا قحطوا استسقی بالعباس بن عبدالمطلب، فقال: اللهم انا کنا نتوسل الیک بنبینا فتسقینا، و انا نتوسل الیک بعم نبینا فاسقنا، قال: فیسقون|translation=When drought occurred, Umar ibn al-Khattab would ask for rain through the intercession of al-Abbas b. Abd al-Muttalib, the Prophet's (peace and blessings of Allah be upon him) uncle. He would say: 'O Allah! We used to ask for rain through the intercession of our Prophet's (peace and blessings of Allah be upon him), and You gave us rain. Today, we ask through the intercession of the uncle of our Prophet, so grant us rain.' And they were then blessed with rain.}}.

==== 4. Supplication of the Prophet's (s) for Fatima bint Asad ====
Other hadiths relate<ref>Iṣfahānī, Aḥmad ibn ‘Abdullāh, Ḥilyat al-Awliyā’ wa Ṭabaqāt al-Aṣfiyā’, j 3, ṣ 121.</ref><ref>Ṭabarānī, Sulaymān ibn Aḥmad, "Bāb al-Fā’," al-Mu‘jam al-Kabīr, j 24, ṣ 351.</ref><ref>Haythamī, ‘Alī ibn Abī Bakr (1408 q), Majma‘ al-Zawā’id wa Manba‘ al-Fawā’id, Bayrūt: Dār al-Kutub al-‘Ilmiyya, ṣ 257.</ref>:
::"When Fatima bint Asad passed away, the Messenger of God (s), upon hearing of her death, sat next to her and said: 'O my mother after my mother, may God have mercy on you.' He then asked Usama, Abu Ayyub, Umar ibn al-Khattab, and a black servant to prepare her grave. When the grave was ready, the Prophet's (peace and blessings of Allah be upon him) made a niche and removed the earth with his hands. He then lay down on his side in the grave and said this prayer: 'O You Who gives life and death, and Who are Ever-Living and never die! Forgive my mother, Fatima bint Asad, and expand and make spacious her resting place, through the right of Your Prophet and the prophets who came before me.'"

==== 5. Repentance of Prophet Adam (a) ====
A group of Quranic commentators, hadith narrators, and [[Sunni]] historians report, through a chain of transmission traced to [[Umar ibn al-Khattab]], that the Prophet's (peace and blessings of Allah be upon him) said<ref>Muttaqī Hindī, ‘Alī ibn Ḥisām, "Ḥikāyat 32138," Kanz al-‘Ummāl, j 11, ṣ 455.</ref><ref>Haythamī, ‘Alī ibn Abī Bakr, Majma‘ al-Zawā’id wa Manba‘ al-Fawā’id, j 8, Bayrūt: Dār al-Kutub al-‘Ilmiyya, ṣ 253.</ref><ref>Ṭabarānī, Sulaymān ibn Aḥmad, "Ḥikāyat 6502," al-Mu‘jam al-Awsaṭ, j 6, ṣ 313.</ref>:
::"When Adam committed a sin, he raised his eyes to the sky and said: 'O Lord, I ask You through the right of Muhammad to forgive me.' God revealed to him: 'Who is Muhammad?' Adam replied: 'When You created me, I looked up at the Throne, and I saw an inscription that said: 'There is no deity but God, and Muhammad is the Messenger of God.' Then, I thought that Muhammad must be the greatest of Your creation because You placed His name beside Yours.' At that moment, it was revealed to him: 'He is the last of the Prophets, from your lineage, and had it not been for him, I would not have created you.'"

== References ==
{{footnotes|۲}}
{{tree
| main branch = ادیان و مذاهب
| subbranch1 =اسلام
| subbranch2 =وهابیت
| subbranch3 =
}}
{{ارزیابی
| شناسه = شد
| عکس = شد
| درگاه = شد
| ادبیات = شد
| پیوند = شد
| ناوبری = 
| تغییرمسیر = 
| ارجاعات = شد
| ارزیابی کمی = شد
| ارزیابی کیفی = 
| اولویت = ب
| کیفیت = خوب
}}
{{text end}}
[[fa:توسل از نظر وهابیت]]
[[ar:التوسل من وجهة نظر الوهابية]]
[[ms:Pandangan Wahabi Tentang Tawasul]]
[[bn:ওহাবীদের দৃষ্টিতে তাওয়াসসুল]]

Fundamental Principles of Religion

2025-02-25T13:59:44Z

Hamedhakimipoor: /* References */

Charity in the Qur'an

2025-02-24T22:12:51Z

Hamedhakimipoor: /* Sources */

{{text start}}
{{question}}
What is the status, significance, and impact of charity (infaq) in the Qur'an?
{{question end}}
{{answer}}
'''Charity''' ('''infaq''') is one of the most fundamental and central elements of religiosity, repeatedly emphasized in the Qur'an, with a great reward promised for it. Its benefits include purification of the soul, attainment of righteousness and spiritual ranks, and alleviation of poverty in society.

In the Qur'an, those who give in charity are described as believers, the pious, and the virtuous. Alongside attributes such as faith in the unseen, patience, righteousness, and establishing prayer, charity is considered a defining characteristic of a true Muslim, to whom God promises paradise.

According to the Qur'an, the deserving recipients of charity include the poor, the needy, orphans, stranded destitute travelers, and the destitute.

== The Virtue and Significance of Charity (Infaq) ==
''Infaq'', or giving in the way of [[God]], refers to the act of sharing one’s resources granted by God for divine purposes.<ref>Mo'ini, Mohsen, "Enfâq," Dânesh-nâme-ye Qur'ân va Qur'ân-Pazhuhi, ed. Bahâ' od-Din Khoramshâhi, Tehran, Dustân, Nâhid, 1381 SH, vol 1, p 313.</ref> It is one of the most esteemed moral values, frequently emphasized in the Qur'an. God promises a great reward and paradise for those who engage in ''infaq''<ref>Suras: Hadid, verse 11; Anfâl, verse 60; Tawba, verse 21; Baqara, verse 261; Qasas, verse 54; Baqara, verse 274.</ref>, multiplying the wealth they give several times over.<ref>Sura Baqara, verse 274.</ref> Furthermore, those who practice infaq will be free from fear and sorrow.

The Qur'an contains hundreds of verses addressing support for the needy, including ''[[zakat]]'', ''[[khums]]'', ''[[sadaqah]]'', ''infaq'', interest-free loans, feeding the hungry, self-devotion and etc.<ref>Qara’ati, Mohsen. Tafsir-e Nur. Vol. 9, p. 461. Tehran: Markaz-e Farhangi-ye Dars-hayi az Qur’ân, 1388 SH.</ref> It provides clear guidance on the type and amount of charity, as well as the qualifications of both the giver and the recipient. The [[Qur'an]] repeatedly commands believers to give generously<ref>Sura Baqara, verse 195.</ref>, sometimes using reproachful tones, questioning why they would hesitate to give when everything ultimately belongs to God.<ref>Sura Hadid, verse 10.</ref>

Infaq serves both spiritual and social purposes:
# '''Spiritual Elevation''': It elevates an individual's spiritual standing to noble heights.
# '''Social and Economic Impact''': It contributes to improving the economic and social conditions of society.
Numerous verses highlighting the attributes of the pious and virtuous include recommendations for infaq. It is considered one of the most critical obligations in Islam, encompassing both حقوق الناس (the rights of people) and حقوق الله (the rights of God).<ref>Tabâtabâ’i, Mohammad Hossein. Al-Mizân fi Tafsir al-Qur’ân. Translated by Mohammad Bâqer Mousavi Hamadâni, vol. 2, p. 587. Qom: Daftar-e Enteshârât-e Eslâmi, 1374 SH.</ref>
God reassures believers that whatever they give in charity will be compensated by Him.<ref>Sura Baqara, verse 272; Sura Fâtir, verse 29; Sura Sabâ’, verse 39.</ref> In one verse, infaq is likened to a seed that produces seven hundred grains, symbolizing the immense reward for this act.<ref>Sura Baqara, verse 261. Sobhâni, Ja‘far. “Mithl-hâ-ye Zibâ-ye Qur’ân.” Dars-hayi az Maktab-e Eslâm Journal, no. 9 (80).</ref> Scholars of Qur'anic exegesis describe infaq as a profitable trade, as God Himself guarantees its return.<ref>Makârem Shirâzi, Nâser. Tafsir-e Nemuneh. Vol. 18, p. 117. Tehran: Dâr al-Kutub al-Eslâmiyya, 1371 SH.</ref>

{{quote|"By no means shall you attain to righteousness until you spend (benevolently) out of what you love".(Surah Aal-e-Imran, 3:92)}}

=== Purification (Tazkiyah) ===
One of the significant effects of charity (infaq) is purification, as highlighted in the Qur'anic verse: {{quran|الَّذِی یُؤْتِی مَالَهُ یَتَزَکَّیٰ|ترجمه=He who gives his wealth to purify himself.|سوره=Al-Lail|آیه=18}}.

Commentators explain that the term "purify" (يتَزَكّىٰ) here indicates the intent of drawing closer to God with sincerity. This purification could mean either spiritual and moral growth or cleansing wealth, as tazkiyah encompasses both "growth" and "purification." Another verse elaborates: {{quran|الَّذِی یُؤْتِی مَالَهُ یَتَزَکَّیٰ|ترجمه=Take alms out of their property, you would cleanse them and purify them thereby, and pray for them; surely your prayer is a relief to them.|سوره=At-Tawbah|آیه=103}}.<ref>Makârem Shirâzi, Nâser. Tafsir-e Nemuneh. 10th ed., vol. 27, p. 82. Tehran: Dâr al-Kutub al-Eslâmiyya, 1371 SH.</ref>

According to the Qur'an, infaq erases sins and enables a person to achieve righteousness: {{quran|الَّذِی یُؤْتِی مَالَهُ یَتَزَکَّیٰ|ترجمه=You will never attain piety unless you spend from that which you love.|سوره=Aal-e-Imran|آیه=92}}.

The secret of infaq’s transformative power lies in its ability to release the human soul from the chains of material attachment.<ref>Mesbâh Yazdi, Mohammad Taqi. Rastgarân. Vol. 1, p. 59. Qom: Mo’asseseh-ye Âmozeshi va Pazhuheshi-ye Emâm Khomeini (RA), n.d.</ref> As [[Martyr Murtaza Mutahhari]] states,
::"When a person gives something of their own, they embody the merciful nature of God, which plays a crucial role in nurturing their humanity."<ref>Motahhari, Morteza. Majmou‘e-ye Âthâr. Vol. 26, p. 126. Tehran: Sadra, 1390 SH.</ref>
Additionally, the exegete of [[Majma' al-Bayan]] emphasizes that a true giver seeks purity in the sight of God, avoiding ostentation and fame.<ref>Tabarsi, Fazl ibn Hasan. Majma‘ al-Bayân. Translated by Ahmad Beheshti et al., vol. 27, p. 131. Tehran: Farâhâni, n.d.</ref>

=== Eradication of Poverty ===
The [[Qur'an]] extensively discusses the economic duties of believers, with infaq appearing in more than eighty instances in various forms, urging Muslims to allocate part of God’s blessings to others.<ref>Montazeri, Hossein ‘Ali. Eslâm Din-e Fetrat. Vol. 1, p. 574. Tehran: Sâyeh, 1385 SH.</ref>

One of the primary aims of infaq is to eradicate poverty. Religious scholars assert that the culture of infaq encourages individuals to care for the well-being and livelihood of others.
When implemented as the Qur'an envisions, infaq can significantly alleviate, and possibly eliminate, poverty—one of humanity's most pressing issues. Commentators highlight that Islam seeks to abolish unjust disparities between the wealthy and the poor, stemming from societal inequities. To achieve this, Islam offers comprehensive economic measures, with infaq and financial aid as central elements.<ref>Makârem Shirâzi, Nâser. Tafsir-e Nemuneh. Vol. 2, p. 316. Tehran: Dâr al-Kutub al-Eslâmiyya, 1371 SH.</ref>

Acts of charity and striving to alleviate poverty are considered righteous deeds, repeatedly emphasized in the Qur'an. Conversely, those who hoard wealth and refuse to spend in the way of God are sternly warned: {{quran||ترجمه=those who hoard up gold and silver and do not spend it in Allah's way, announce to them a painful chastisement.|سوره=At-Tawbah|آیه=34}}.

Hoarding wealth and neglecting infaq are prohibited in Islamic teachings, with severe condemnation directed toward those who engage in such practices.<ref>Montazeri, Hossein ‘Ali. Eslâm Din-e Fetrat. Vol. 1, p. 576. Tehran: Sâyeh, 1385 SH.</ref>

== Attributes of Those Who Give in Charity (Infaq) ==
[[The Qur'an]] describes those who give in charity with admirable qualities, highlighting their elevated spiritual and moral stature. Among them are:
• The Pious (Muttaqin): {{quran||ترجمه=Those who spend (benevolently) in ease as well as in straitness, and those who restrain (their) anger and pardon men; and Allah loves the doers of good (to others).|سوره=Aal-e-Imran|1آیه=34}}.
• Believers and the Successful (Muflihun): {{quran||ترجمه=They believe in the unseen, establish prayer, and spend from what God has provided for them|سوره=Al-Baqarah|آیه=3}}.<ref>Surah At-Taghabun: 16.</ref>
• The Virtuous (Muhsinin): {{quran||ترجمه=Charity is regarded as one of the manifestations of goodness|سوره=Al-Baqarah|آیه=177}}.
• The Truthful (Sadiqun): {{quran||ترجمه=Those who believe in God and His Messenger, and strive in His path with their wealth and lives, are described as truthful|سوره=Al-Hujurat|آیه=15}}.
The Qur'an also highlights the consistency of charity, as the righteous are praised for giving in both ease and hardship. They set aside a portion of their wealth specifically for the poor and needy.<ref>Surah Adh-Dhariyat: 19</ref>

== Who Deserves Charity? ==
The Qur'an specifies those eligible to receive charity, emphasizing the importance of addressing societal needs. These groups include:
* The poor (fuqara’), the needy (masakin), stranded destitute travelers, orphans, and the deprived.
* Those responsible for distributing charity, individuals whose hearts need reconciliation, debtors, and those in the path of God, {{quran||ترجمه=Alms are only for the poor and the needy, and the officials (appointed) over them, and those whose hearts are made to incline (to truth) and the (ransoming of) captives and those in debts and in the way of Allah and the wayfarer; an ordinance from Allah; and Allah is knowing, Wise.|سوره=At-Tawbah|آیه=60}}.

The Qur'an distinguishes between mandatory acts of charity—such as [[zakat]], [[khums]], expiatory payments ([[kafarat]]), and certain forms of fidya—and voluntary acts, including endowments ([[waqf]]), providing shelter, bequests, and donations. Both categories serve to foster a culture of generosity and communal care.<ref>Tabâtabâ’i, Mohsen. Tafsir al-Mizân. Translated by Mohammad Bâqer Mousavi. Vol. 2, p. 587. Qom: Daftar-e Enteshârât-e Eslâmi, 1374 SH.</ref>

[[File:پرونده:کتاب انفاق نوشته امام موسی صدر.jpg|200px|thumb|The Book of Al-Infaq by Imam Musa Sadr]]

== The Method of Giving in Charity (Infaq) ==
[[The Qur'an]] regards both open and secret forms of charity as commendable, promising rewards for each.<ref>Sura Al-Baqarah, verse 284</ref> However, it emphasizes that secret charity is preferable: " If you give alms openly, it is well, and if you hide it and give it to the poor, it is better for you; and this will do away with some of your evil deeds; and Allah is aware of what you do." <ref>Surah Al-Baqarah: 271</ref>
Open Charity: Openly giving charity has its benefits, such as encouraging others to engage in this virtuous act and fostering a culture of generosity within society.
Secret Charity: Concealed charity is free from ostentation, boasting, or causing harm or humiliation to the recipient. It is deeply valued for its profound spiritual and emotional impact on both the giver and the recipient.

== Sources ==
{{footnotes|۲}}
[[fa: انفاق در قرآن]]
[[bn: কোরআনের দৃষ্টিতে ইনফাক]]
[[ur: انفاق قرآن کریم کی روشنی میں]]
[[ms: Infak Dalam Al-Quran]]
[[ar: الإنفاق في القرآن]]
[[ru:Пожертвования (Инфак) в Коране]]
[[es:La Caridad en el Corán]]
{{tree
| main branch = علوم و معارف قرآن
|subbranch1 = اخلاق در قرآن
|subbranch2 = فضایل اخلاقی
|subbranch3 =
}}
{{تکمیل مقاله
| شناسه =شد
| تیترها =شد
| ویرایش =شد
| لینک‌دهی =شد
| ناوبری =
| نمایه =
| تغییر مسیر =شد
| ارجاعات =
| ارزیابی کمی =
| تکمیل =
| اولویت =ب
| کیفیت =ب
}}
{{text end}}

The Phenomenon of Takfir in Islamic Society

2025-02-24T21:35:13Z

Hamedhakimipoor: /* Sources */

{{text start}}
{{question}}
When did the phenomenon of takfir emerge among Muslims, and on what basis?
{{question end}}
{{answer}}

In Islamic society, [[takfir]] refers to the act of accusing someone who professes [[Islam]] and faith of disbelief (''[[Kufr|kufr]]''). This phenomenon can manifest individually or evolve into an ideological movement. However, what poses a significant threat is the rise of ''takfiri'' movements that accuse Muslims of disbelief based on specific principles. For instance, the [[Khawarij]] judged Muslims by the criterion of major sins, while [[Salafis]] and [[Wahhabis]] accuse Muslims of disbelief due to practices such as making pilgrimage to graves, seeking intercession (''[[Shafa‘a|shafa‘a]]''), and seeking blessings (''[[Tabarruk|tabarruk]]'').

== Individual Takfir ==
This form of [[takfir]] typically arises without any religious foundation, often rooted in enmity and personal grievances. It occurs when one Muslim accuses another of kufr. Instances of individual takfir can be traced back to the early Islamic era, even during the [[Prophet Muhammad’s (PBUH)]] lifetime, and later during the [[Caliphate]]. For example, during [[Abu Bakr’s]] rule, Malik ibn Nuwayra and his tribe were accused of withholding [[zakat]] and subsequently labeled disbelievers, leading to their massacre by [[Khalid ibn al-Walid]].<ref>Ṭabarī, Abū Jaʿfar Muḥammad b. Jarīr, Tārīkh al-Ṭabarī, Beirut: Dār al-Kutub al-ʿIlmiyyah, n.d., vol. 2, pp. 272–273.</ref> However, such incidents are generally considered personal and do not fall under the category of organized takfiri movements.

== Takfiri Movements and Sects ==
In contemporary times, the Islamic world has been challenged by takfiri movements that, under the guise of religious sects, stand in opposition to other Muslims. These movements have evolved over time and can be classified as follows:

=== The Khawarij Movement ===
The takfiri ideology materialized as a distinct school of thought with the emergence of the [[Khawarij sect]], the earliest takfiri movement in Islamic history. The term "Khawarij" derives from "khuruj," meaning rebellion, and is often translated as "rebels".<ref>Ḥawzī Sharunūmī, Saʿīd, Aqrab al-Mawārid, Beirut: Maṭbaʿah Marsilī al-Yasūʿiyyah, 1889, vol. 1, p. 264.</ref> This movement emerged during the [[Battle of Siffin]] in [[37 AH]], following the arbitration between [[Imam Ali (AS)]] and [[Muawiyah]].<ref>Dīnawarī, Akhbār al-Ṭiwāl, trans. Maḥmūd Mahdī Dāmghānī, Tehran: Nashr-i Nī, 4th edition, 1371 SH, p. 23.</ref>

Initially, the Khawarij were members of Imam Ali’s army who, having been deceived by Muawiyah and [[Amr ibn al-As]], insisted on arbitration. However, after realizing their error, they accused Imam Ali (AS) of deviation and rejected the entire concept of arbitration, declaring it contrary to divine law.<ref>Dīnawarī, Akhbār al-Ṭiwāl, p. 247.</ref> They famously chanted the slogan «La hukma illa lillah» ("No judgment but Allah's").<ref>Dīnawarī, Akhbār al-Ṭiwāl, p. 23.</ref>

Imam Ali (AS) stood firm against them and clarified that their interpretation of arbitration (tahkim) was flawed. He explained that it was not individuals who were appointed as arbiters, but rather the Holy Qur'an itself.<ref>Sūrat al-Nisāʾ, verse 59.</ref> [[Allah]] commands that in disputes, one should refer to Allah and His [[Messenger (PBUH)]]. Referring to the Qur'an means adhering to its rulings, and referring to the Prophet (PBUH) entails following his [[Sunnah]]. If judgment is made based on the [[Qur'an]] and the Sunnah of the Prophet, the truth will prevail on our side.<ref>Fayḍ al-Islām, Nahj al-Balāghah, p. 386, sermon 125.</ref>

The Khawarij declared anyone who committed a [[major sin]] a disbeliever. Following them, Shia Muslims faced takfir under the [[Umayyad]] rule, leading to the widespread massacre of [[Shi'as]].

=== The Barbahari Movement ===
In the 4th century AH, [[Abu Muhammad al-Barbahari]], a prominent [[Hanbali scholar]], prohibited the practice of visiting graves, a stance that was rejected by the Abbasid Caliph. It is also reported that in the same century, Abdullah ibn Muhammad al-‘Ukbari al-Hanbali, commonly known as Ibn Batta (d. 378 AH), denied the permissibility of seeking intercession ([[shafa‘a]]) through the Prophet (PBUH) and considered traveling to visit his grave a sinful journey.<ref>Faqīhī, ʿAlī Aṣghar, Wahhābiyyān, Qom: Ismāʿīliyyān Publications, 2nd edition, 1364 SH, pp. 19–20.</ref>

Barbahari was vehemently opposed to those he deemed innovators ([[ahl al-bid‘a]]), accusing them of heresy and organizing groups to suppress them. His actions provoked the anger of the Abbasid Caliph al-Qahir Billah, leading to his exile to Basra. During the reign of al-Radi Billah, the disturbances caused by Barbahari’s followers, known as the Barbahariyyah, intensified. Consequently, the Abbasid Caliph issued an order banning gatherings of more than two of his followers in any city.
In response to the Abbasid government's strict measures, Barbahari went into hiding, where he eventually passed away.<ref>Ziriklī, Khayr al-Dīn, al-Aʿlām, vol. 2, p. 201, Beirut: Dār al-ʿIlm li-l-Malāyīn, 5th edition, 1980.</ref> Many of his followers in Baghdad were imprisoned, while others either went into hiding themselves or fled to other cities.

=== Ibn Taymiyyah: Revival of Barbahari Thought ===
In the 7th century AH, Ahmad ibn Abd al-Halim [[ibn Taymiyyah]]<ref>Ibn al-Jawzī, al-Muntaẓim fī Tārīkh al-Umam wa-l-Mulūk, vol. 13, p. 249, Beirut: Dār al-Kutub al-ʿIlmiyyah, 1st edition, 1412 H/1992 CE, edited by Muḥammad ʿAbd al-Qādir ʿAṭā and Muṣṭafā ʿAbd al-Qādir ʿAṭā.</ref> revitalized Barbahari’s ideology. He labeled practices such as [[visiting graves]], [[intercession]], and [[seeking blessings]] as acts of polytheism. Ibn Taymiyyah’s views laid the foundation for [[Wahhabism]] and prompted significant scholarly refutation from Sunni and Shia scholars of his time.<ref>Kathīrī, Sayyid Muḥammad, al-Salafiyyah bayna al-Sunnah wa-l-Imāmiyyah, p. 211, Beirut: Ghadīr Publications, 1st edition, 1418 H.</ref>

=== Muhammad ibn Abd al-Wahhab: The Modern Takfiri Movement ===
After Ibn Taymiyyah, the phenomenon of takfir in the Islamic world remained relatively dormant until the 12th century AH when [[Muhammad ibn Abd al-Wahhab]] revived it. Muhammad ibn Abd al-Wahhab ibn Sulayman al-Tamimi, according to some reports, was born in 1111 AH (1703 or 1704 CE) and, according to others, in 1115 AH in the city of ‘Uyaynah, located in Najd.<ref>Ṣubḥānī, Jaʿfar, Buḥūth fī al-Milal wa-l-Niḥal, vol. 4, p. 334, Muʾassasah Nashr Islāmī, 3rd edition, 1414 H.</ref>

As the founder of Wahhabism, Muhammad ibn Abd al-Wahhab displayed extreme hostility toward Muslims, aligning his efforts with the goals of Islam’s adversaries. He controversially asserted that the polytheism (shirk) of Muslims was graver than the idolatry of pre-Islamic pagans. His reasoning was that the idolaters of the Jahiliyyah would turn to monotheism during times of distress, whereas Muslims, according to him, remained polytheistic both in hardship and ease.<ref>Muḥammad b. ʿAbd al-Wahhāb, ʿAzīz al-ʿAẓmah, p. 121; Muḥammad b. ʿAbd al-Wahhāb, Kashf al-Shubuhāt, pp. 33–34, Riyadh: Ministry of Islamic Affairs, 6th edition, 1420 H.</ref>

He further claimed that anyone who refrains from declaring such "polytheists" (Muslims) as disbelievers or harbors doubts about their disbelief is guilty of one of the gravest nullifiers of Islam.<ref>ʿAbd al-Ḥalīm ʿUbayṣ, al-Daʿwah ʿalā Manhaj al-Nubuwwah (Āthār al-Tajdīd fī al-Jazāʾir), p. 135, Riyadh, 1423 H.</ref> In this regard, al-Qanuji remarked that during his time, Muhammad ibn Abd al-Wahhab’s followers emerged from Najd, seized control of the holy cities, and associated themselves with the Hanbali school of thought. They held the belief that they alone were true Muslims, while all others were polytheists, thus legitimizing the killing of Sunni scholars and other Muslims.<ref>Qannūjī, Ṣiddīq b. Ḥasan, Abjad al-ʿUlūm, vol. 3, p. 198, Dār al-Kutub al-ʿIlmiyyah, 1998, as cited in Ḥāshiyyah Ibn ʿĀbidīn.</ref>

This movement is classified as [[Salafi takfiri]]. These Salafis declare their opponents as disbelievers (kuffar). In the modern era, Wahhabism exemplifies Salafi takfiri ideology. According to Wahhabi principles, all Muslims who engage in certain religious practices are regarded as polytheists, whose blood is permissible to shed (mahdour al-damm). Consequently, Wahhabi movements have historically waged wars solely against other Muslims.<ref>ʿAlīzādah Mūsavī, Sayyid Mahdī, Salafīgarī wa Wahhābiyyah (Tabārshināsī), vol. 1, pp. 94–95, Qom: Dafter Tablīghāt Islāmī Ḥawzah ʿIlmiyyah Qom, Cultural Affairs Division.</ref> Today, all takfiri groups draw their ideology from Wahhabism, and they operate under the banner of Salafi takfiri thought, spilling Muslim blood and serving the interests of Islam’s adversaries.

== Sources ==
{{footnotes|۲}}
[[fa: پدیده تکفیر در جامعه اسلامی]]
[[bn: ইসলামি সমাজে তাকফিরের সূচনা]]
[[ur: اسلامی معاشرے میں تکفیر کا سلسلہ]]
[[ru: Появление феномена такфир в исламском обществе]]
[[ms: Fenomena Takfir Dalam Masyarakat Islam]]
[[ar: ظاهرة التكفير في المجتمع الإسلامي]]
[[es:El fenómeno del takfir en la sociedad islámica]]
{{tree
| main branch = ادیان و مذاهب
| subbranch1 = اسلام
| subbranch2 = وهابیت
| subbranch3 =
}}
{{تکمیل مقاله
| شناسه = شد
| تیترها = شد
| ویرایش =
| لینک‌دهی = شد
| ناوبری =
| نمایه =
| تغییر مسیر = شد
| ارجاعات =
| بازبینی =
| تکمیل =
| اولویت =ب
| کیفیت = ب
}}
{{text end}}

The Saqifa Incident

2025-02-24T18:57:02Z

Hamedhakimipoor: /* Refrences */

{{text start}}
{{question}}
Can you explain the Saqifa incident?
{{question end}}
{{answer}}
{{portal|واژه‌ها}}
'''The Saqifa Bani Sa'ida incident''' occurred after the [[Prophet's (PBUH)]] passing regarding his succession. A group of [[Muhajirun]] (immigrants) and [[Ansar]] (helpers) gathered in Saqifa Bani Sa'ida in the absence of [[Imam Ali (AS)]] and prominent [[companions]], and after extensive debates, selected Abu Bakr as caliph. They immediately secured [[allegiance]] from others through various methods and established [[Abu Bakr]]'s [[caliphate]].

== Location and Function of Saqifa ==
Saqifa Bani Sa'ida was located in the northwest of the [[Prophet's Mosque]]. This shelter could accommodate fewer than a hundred people. It was a gathering place for the [[Ansar]] (people of Medina including Aws and Khazraj tribes).<ref>Ḥasanī, ‘Alī Akbar, Tārīkh-e Taḥlīlī wa Sīyāsī-ye Islām az Jāhiliyyat tā ‘Aṣr-e Umavī, Nashr-e Farhang, awwal, 1373 sh, ṣ 319.</ref> Linguistically, Saqifa means a roofed portico (covered shelter).<ref>Shahīdī, Sayyid Ja‘far, Tārīkh-e Taḥlīlī-ye Islām, Tehrān, Markaz-e Nashr-e Dānishgāhī, chāp-e dovvom, 63, ṣ 91.</ref>

== The Gathering for Prophet's (PBUH) Succession at Saqifa ==
After the [[Prophet's (PBUH)]] passing, while [[Imam Ali (AS)]] and [[Banu Hashim]] were occupied with the Prophet's (PBUH) funeral preparations, a group of Ansar and some [[Muhajirun]] gathered at Saqifa Bani Sa'ida to determine the successor.
Those present at Saqifa each considered their group more worthy than the other. The Ansar cited their faith and support of the Prophet (PBUH) as evidence of their priority in succession. The Muhajirun, referencing their precedence in accepting [[Islam]] and kinship with the Prophet (PBUH), claimed precedence in succession. After hearing the Muhajirun's arguments, the Ansar proposed having two leaders - one from each group; however, Abu Bakr rejected this proposal, citing a hadith from the Prophet about [[Quraysh's]] right to leadership.<ref>Shahīdī, Sayyid Ja‘far, Tārīkh-e Taḥlīlī-ye Islām, Tehrān, Markaz-e Nashr-e Dānishgāhī, chāp-e dovvom, 63, ṣ 92.</ref>

The Ansar, who had supported Sa'd ibn Ubada's leadership, were defeated, and ultimately agreed with [[Umar]]'s proposal for [[Abu Bakr]]'s [[Caliphate|caliphate]], immediately pledging allegiance to him, with most attendees following suit. Some believe that the long-standing rivalry between Aws and Khazraj tribes also helped advance the Muhajirun's position.<ref>Shahīdī, Sayyid Ja‘far, Tārīkh-e Taḥlīlī-ye Islām, Tehrān, Markaz-e Nashr-e Dānishgāhī, chāp-e dovvom, 63, ṣ 92.</ref>

== Taking Allegiance from the People ==
After leaving Saqifa, they secured allegiance from others through various methods, and the efforts of [[Imam Ali (AS)]], [[Lady Fatima (SA)]], and some [[companions of the Prophet (PBUH)]] against them were unsuccessful, leading to the establishment of Abu Bakr's government.

Some were compelled to pledge allegiance under the pretext that one should not oppose the Muslim community, and the usurpers obtained the majority's allegiance in a short time through fallacious arguments, preaching, enticement, threats, murder, assassination, and [[fabrication of hadith]]. Some pledged allegiance willingly while others did so reluctantly and under compulsion.<ref>Rashād, ‘Alī Akbar, Dāneshnāma-ye Imām ‘Alī (‘a), Tehrān, Farhang wa Andīsha-ye Islāmī, 1380, j 8, ṣṣ 405 wa 455.</ref>

Imam Ali (AS), the [[Banu Hashim]] family, and some prominent figures from the Muhajirun and Ansar, including [[Abbas ibn Abdul Muttalib]] (the Prophet's uncle), [[Salman al-Farsi|Salman]], [[Miqdad]], [[Ammar]], [[Abu Dharr]], and others were absent from this selection.

Lady Fatima (SA), angered by the deviation of the caliphate, told the women of [[Quraysh]]:
::"I am weary of your world and happy to part from you, as you did not preserve my right, and the covenant and testament of the Prophet (PBUH) were not observed, and his will was not accepted..."

Some believe that with the [[Usurpation of the caliphate|usurpation of the caliphate]] by Abu Bakr and Umar, people became more distant from the Prophet's (PBUH) household, and its adverse effects became apparent; however, the positions and teachings of Ali (AS) and the pure Imams (AS) prevented Islam from complete deviation.<ref>Ḥasanī, ‘Alī Akbar, Tārīkh-e Taḥlīlī-ye Sīyāsī-ye Islām, Nashr-e Farhang, awwal, 1373 sh, ṣ 321.</ref>

== Refrences ==
{{footnotes}}
{{tree
| main branch = تاریخ
| subbranch1 = حکومت‌های پس از پیامبر(ص)
| subbranch2 = خلفا
| subbranch3 =
}}
{{تکمیل مقاله
| شناسه =شد
| تیترها =شد
| ویرایش =شد
| لینک‌دهی =شد
| ناوبری =
| نمایه =
| تغییر مسیر =شد
| ارجاعات =
| ارزیابی کمی =
| تکمیل =
| اولویت =ج
| کیفیت =ب
}}
{{text end}}
[[fa:جریان سقیفه]]
[[ms:Peristiwa Saqifah]]
[[ur:واقعه سقیفه]]
[[bn:সাকীফার ঘটনা]]
[[ps:دسقیفه پیښه]]

The Eighteen-Fold Reward of Giving Loans

2025-02-24T18:34:15Z

Hamedhakimipoor: /* References */

{{text start}}
{{question}}
Is the hadith about the eighteen-fold reward of loans authentic?
{{question end}}
{{infobox hadith
| عنوان =
| تصویر =
| توضیح تصویر =
| اندازه تصویر =
| نام‌های دیگر =
| موضوع =
| به نقل از = [[امام صادق(ع)]] و [[پیامبر(ص)]]
| روایات مشابه =
| راوی اصلی = اسحاق بن عمار، سکونی
| دیگر راویان = منصور بن یونس، ابن ابی عمیر، علی بن ابراهیم
| اعتبار سند = حدیث اول: [[حدیث موثق|موثق]]، حدیث دوم: [[حدیث ضعیف|ضعیف]]
| منابع شیعه = [[الکافی (کتاب)|الکافی]]، [[تهذیب الاحکام (کتاب)|تهذیب الاحکام]]
| منابع سنی =
| وابسته =
}}
{{answer}}
'''The eighteen-fold reward of giving loans''' is the content of [[hadiths]] found in the books of ''[[Al-Kafi]]'' and ''[[Tahdhib al-Ahkam]]''. One of these narrations, reported from [[Imam Sadiq (AS)]], is authentic in terms of its chain of narration. According to this narration, the reward for charity is tenfold while the reward for giving loans is eighteen-fold.

== First Hadith ==
{{arabic|عَنْ أَبِي عَبْدِ اللَّهِ(ع): مَكْتُوبٌ عَلى بَابِ الْجَنَّةِ: الصَّدَقَةُ بِعَشَرَةٍ، وَ الْقَرْضُ بِثَمَانِيَةَ عَشَرَ|translation=From Imam Abu Abdullah [AS]: It is written on the gate of Paradise: charity is rewarded tenfold, and loans are rewarded eighteen-fold.}}<ref name=":0">Kulaynī, Muḥammad, al-Kāfī, Tehrān, Dār al-Kutub al-Islāmiyya, chāp-e chahārum, 1407 q, j 4, Bāb al-Qarḍ, ṣ 33.</ref>

=== Analysis of the Chain of Narration ===
This narration has been reported by [[Sheikh Kulayni]] in the book ''[[Al-Kafi]]'', from [[Imam Sadiq (AS)]].<ref name=":0"/> The narrators of this hadith are [[Ali ibn Ibrahim]], his father, [[Ibn Abi Umayr]], Mansur ibn Yunus, and Ishaq ibn Ammar.<ref name=":0"/>

[[Allamah Majlisi]] in the book ''[[Mir'at al-Uqul]]'' has considered the chain of [[narration as Hasan]] (good) or [[Hadith Muwaththaq|Muwaththaq]] (reliable).<ref>Majlisī, Muḥammad Bāqir, Mir’āt al-‘Uqūl fī Sharḥ Akhbār Āl al-Rasūl, Tehrān, Dār al-Kutub al-Islāmiyya, chāp-e dovvom, j 16, ṣ 162.</ref> According to [[Sheikh Tusi]], the Shia scholar of narrator evaluation, Mansur ibn Yunus, one of the narrators of this hadith, was a Waqifi in terms of his school of thought<ref>Ṭūsī, Muḥammad ibn Ḥasan, Rijāl al-Ṭūsī, ba taḥqīq Javād Qayyūmī Iṣfahānī, Qom, Jamā‘at al-Mudarrisīn, 1373 sh, ṣ 343.</ref>, but he is considered trustworthy and reliable.<ref>Najāshī, Rijāl al-Najāshī, ba taḥqīq Mūsā Shubayrī Zanjānī, Qom, Jamā‘at al-Mudarrisīn, 1365 sh, ṣ 412.</ref> Therefore, this narration is reliable and authentic.

This narration has also been reported by [[Sheikh Saduq]] in the book ''[[Man La Yahduruhu al-Faqih]]''.<ref>Ibn Bābūya, Muḥammad, Man Lā Yaḥḍuruhu al-Faqīh, Qom, Jāmi‘a-ye Mudarrisīn, chāp-e dovvom, 1413 q, j 2, Bāb Thawāb al-Qarḍ, ṣ 58, ḥadīth 1697 wa j 2, Bāb Faḍl al-Ṣadaqa, ṣ 67, ḥadīth 1738.</ref>

== Second Hadith ==
{{arabic|عَنْ أَبِي عَبْدِ اللَّهِ(ع)، قَالَ: «قَالَ رَسُولُ اللَّهِ(ص): الصَّدَقَةُ بِعَشَرَةٍ، وَ الْقَرْضُ بِثَمَانِيَةَ عَشَر…|translation=From Imam Abu Abdullah [AS], who narrated from the Prophet [PBUH]: "Charity is rewarded tenfold, and loans are rewarded eighteen-fold..."}}.<ref name=":1">Kulaynī, Muḥammad, al-Kāfī, Tehrān, Dār al-Kutub al-Islāmiyya, chāp-e chahārum, 1407 q, j 4, Bāb al-Ṣadaqa ‘alā al-Qarāba, ṣ 10.</ref>

=== Analysis of the Chain of Narration ===
This narration has been reported by Sheikh Kulayni in Al-Kafi, from Imam Sadiq (AS) who narrated it from the Prophet (PBUH).<ref name=":1"/>

[[Nawfali]], one of the narrators of this hadith, was neither authenticated nor weakened in early biographical sources.<ref>Najāshī, Rijāl al-Najāshī, ba taḥqīq Mūsā Shubayrī Zanjānī, Qom, Jamā‘at al-Mudarrisīn, 1365 sh, ṣ 38; Ṭūsī, Muḥammad ibn Ḥasan, Rijāl al-Ṭūsī, ba taḥqīq Javād Qayyūmī Iṣfahānī, Qom, Jamā‘at al-Mudarrisīn, 1373 sh, ṣ 490.</ref> According to Abdullah Mamaqani, the 14th century Hijri scholar of narrator evaluation, while some have considered him weak, he regarded him as Hasan (good).<ref>Māmaqānī, ‘Abdullāh, Tanqīḥ al-Maqāl fī ‘Ilm al-Rijāl, ba taḥqīq Muḥyī al-Dīn Māmaqānī wa Muḥammad Riḍā Māmaqānī, Qom, Mu’assasa-ye Āl al-Bayt (‘a) li-Iḥyā’ al-Turāth, 1431 q, ṣ 155.</ref>

According to [[Allamah Hilli]], [[Sakuni]], another narrator of this hadith, was a [[Sunni]].<ref>‘Allāma Ḥillī, Ḥasan ibn Yūsuf, Rijāl al-‘Allāma al-Ḥillī, ba taṣḥīḥ Muḥammad Ṣādiq Baḥr al-‘Ulūm, Qom, al-Sharīf al-Raḍī, 1402 q, ṣ 199.</ref> Some have considered Sakuni reliable and have acted upon his narrations.<ref>Istarābādī, Muḥammad ibn ‘Alī, Minhāj al-Maqāl fī Taḥqīq Aḥwāl al-Rijāl, Qom, Mu’assasa-ye Āl al-Bayt (‘a) li-Iḥyā’ al-Turāth, 1422 q, j 2, ṣ 307.</ref> Therefore, the authenticity or lack thereof of this narration's chain depends on one's methodological approach to narrator evaluation. Allamah Majlisi in both ''[[Mir'at al-Uqul]]''<ref>Majlisī, Muḥammad Bāqir, Mir’āt al-‘Uqūl fī Sharḥ Akhbār Āl al-Rasūl, Tehrān, Dār al-Kutub al-Islāmiyya, chāp-e dovvom, j 16, ṣ 135.</ref> and ''[[Maladh al-Akhyar]]''[12] has considered this hadith's chain as weak. [[Sheikh Tusi]] has also reported this narration in ''[[Tahdhib al-Ahkam]]'' with the same chain of narrators from Sheikh Kulayni.[13]

== References ==
{{footnotes|۲}}
{{tree
| main branch = حدیث
| subbranch1 = منبع‌شناسی
| subbranch2 =
| subbranch3 =
}}
{{تکمیل مقاله
| شناسه = شد
| تیترها = شد
| ویرایش = شد
| لینک‌دهی = شد
| ناوبری =
| نمایه =
| تغییر مسیر = شد
| ارجاعات =
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{{text end}}
[[fa:ثواب هجده برابری قرض دادن]]
[[ur:قرض دینی پر اٹهاره گنا ثواب]]
[[ps:د قرض ورکولو اتلس چنده ثواب]]
[[bn:ঋণ প্রদানের আঠারো গুণ সাওয়াব]]
[[es:La recompensa dieciocho veces mayor por prestar]]
[[ms:Pahala 18 Kali Lipat Bagi Pemberi Pinjaman]]

The Boundlessness of God

2025-02-24T18:11:56Z

Hamedhakimipoor: /* Sources */

{{text start}}
{{question}}
How can the boundlessness of God be proven?
{{question end}}
{{answer}}
'''The boundlessness of God''' can be established through various arguments, some derived from the sayings of [[Imam Ali (PBUH)]] and others from philosophical discourse. Imam Ali (PBUH) states that God cannot be pointed to or delimited, asserting that if God were finite, He would be countable. Since God is singular and without partner, such finitude is impossible. Philosophers, on the other hand, have used concepts like "[[Absolute Existence]]," "the First Cause," and "Necessary Existence" to demonstrate God's boundlessness. They argue that limitation is a property of essence, which has no place in the divine reality.

== Imam Ali’s Words on God’s Boundlessness ==
In [[Nahj al-Balaghah]], Imam Ali (PBUH) says:
::"Whoever points to Him has limited Him, and whoever limits Him has enumerated Him". <ref>Nahj al-Balaghah, Sermon 1</ref>.

This statement categorically denies any limitation of the Divine. Imam Ali (PBUH) clarifies that since God is beyond enumeration and limitation, He cannot be contained by any bounds. If God were limited, He would be countable, whereas God is unique, singular, and without equal. Limitation typically arises from resemblance or opposition. Since God transcends all likenesses and opposites, He is also free from limitation.<ref>Jâ’fari, Mohammad Taqi. Sharh-e Nahj al-Balâgha. Vol. 2, pp. 35–61. Tehran: Daftar-e Nashr-e Farhang-e Eslâmi, 1357 SH.</ref>

In another sermon, [[Imam Ali (PBUH)]] states:
::"He is not encompassed by limits nor computed by numbers; only tools and instruments measure themselves".<ref>Nahj al-Balaghah, Sermon 186</ref>

This statement by Imam Ali (PBUH) seeks to deny any form of limitation to [[God]]. A detailed analysis of this phrase reveals that "limit" refers to restriction. For example, the boundaries of a house define the space that should not be exceeded, or the borders of a country are delineated by specific geographic points. Imam Ali (PBUH) asserts that God, unlike created entities, has no limits. He is not characterized by a finite attribute that embodies certain qualities while excluding others, nor is He comparable to other beings such as humans, trees, or [[angels]].

If we were to assume that God is limited, it would imply that He exists alongside other entities as a particular being with only specific perfections. For instance, the sun provides light and warmth, water has its own properties, and soil possesses yet another set of attributes. However, God is not confined to any of these qualities or their equivalents. Instead, all attributes and perfections found in created beings originate from Him as the ultimate source of existence.
Thus, attributing limitation to God would contradict His role as the Creator and sustainer of all existents. A limited entity cannot be the origin of all contradictory attributes found in creation. In contrast, God, as the ultimate source of existence, encompasses all perfections and is therefore boundless. This concept underscores His transcendence above all finite descriptions and limitations. Further elaboration on this topic can be found in the referenced sources.<ref>Sha‘râni, quoted in: Hasan-Zâdeh, Hezâr o Yek Kalemeh. Vol. 4, p. 212. Qom: Daftar-e Tablighât, 1379 SH.</ref>

== Philosophical Proofs of God’s Boundlessness ==
=== Absolute Existence ===
The third argument, which adopts a philosophical perspective on God’s boundlessness, posits that absolute existence is inherently equivalent to boundlessness. This is because limitation arises from deficiency and non-existence. [[Absolute existence]], being free from non-existence, is devoid of deficiency, multiplicity, or division, and is therefore boundless.<ref>Motahhari, Mortezâ. Majmu‘eh-ye Âsâr 6. p. 1017. Tehran: Sadra, 1379 SH.</ref>

Since God represents absolute existence, pure being, and the essence of existence itself, it is inconceivable for Him to be limited. If God were limited, it would imply imperfection or the absence of pure being, suggesting that He also possesses essence (quiddity). However, wherever multiplicity exists, limitation naturally follows, while in the absence of multiplicity, there is no limitation. [[The Quran]] affirms this concept in the verse: "Say, He is Allah, [who is] One".<ref>Quran 112:1.</ref> God’s singularity and uniqueness eliminate the possibility of multiplicity or division. Consequently, God is free from all forms of limitation, further solidifying His boundlessness.

=== God as the First Cause ===
Another reason for God's boundlessness is that limitation is synonymous with subjugation and causation. Any entity that is an effect (''ma‘lūl'') or subject to external influence is inherently limited. Since God is not the effect of any cause, nor is He subjugated by anything, He transcends all limitations. He is the causa prima (the First Cause), the ultimate source of all causes (''musabbib al-asbab''), and the absolute sovereign (''qahir mutlaq''). Thus, it follows that He is never confined by any boundary and is absolutely infinite and boundless.<ref>Motahhari, Mortezâ. Majmu‘eh-ye Âsâr 6. p. 1017. Tehran: Sadra, 1379 SH.</ref>

=== Necessary Existence ===
Another reason for God's boundlessness is that He is ''[[wājib al-wujūd]]'' (the Necessary Existence), and necessity of existence is synonymous with being infinite and boundless. In other words, the essence of existence is equivalent to being without limits, necessity, purity, and absoluteness.

Since God is the essence of existence itself, pure being, and the Necessary Existence, He must be boundless and infinite. If God were not infinite, He would not be the Necessary Existence. For if God were limited in any way, He would not fulfill the requirement of being the absolutely necessary being (wājib al-wujūd), as His existence would then be contingent upon something else. Therefore, since God's existence is absolute and necessary in its essence, He is by definition infinite and without bounds.<ref>Motahhari, Mortezâ. Majmu‘eh-ye Âsâr 6. p. 1018. Tehran: Sadra, 1379 SH.</ref>

=== The Absence of Essence in God ===
Another reason for God's boundlessness is that limitation always arises from essence (māhiyyah). Essence is the source of limitation in beings, as it defines and confines their existence. Since [[God]] is free from essence, He is also free from any form of determination or boundary.<ref>Sadr al-Mota’allehin. Al-Asfâr. Vol. 1, p. 96. Beirut: Dâr al-Ehyâ’, n.d.</ref>

All created beings possess essence, meaning they are specific and have defined existential limits—such as humans, trees, or animals—hence, they are inherently limited. However, God, being free from any essence or specific determination, is also free from limitation. Since essence is the root of limitation, and God is transcendent beyond any essence, He is not subject to any form of limitation. Therefore, God's boundlessness follows directly from His freedom from essence, which would otherwise impose limitations upon Him.

{{answer end}}
== Sources ==
{{footnotes|۲}}
[[fa: نامحدود بودن خداوند]]
[[ps:د خدای لامحدودیت]]
[[bn: আল্লাহর অসীম সত্তা]]
[[ur: خدا کا لامحدود ہونا]]
[[ms: Ketidakterbatasan Tuhan]]
[[ar: لا محدودیة لله تعالى]]
{{tree
| main branch = کلام
| subbranch1 = آفریدگار
| subbranch2 = صفات سلبیه
| subbranch3 =
}}
{{تکمیل مقاله
| شناسه = شد
| تیترها = شد
| ویرایش = شد
| لینک‌دهی = شد
| ناوبری =
| نمایه = شد
| تغییر مسیر = شد
| ارجاعات =
| بازبینی نویسنده =
| بازبینی =
| تکمیل =
| اولویت = ب
| کیفیت = ب
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{{text end}}

[[رده:اسماء و صفات الهی]]
[[رده:برهان اثبات خدا]]
[[رده:شناخت و اثبات خدا]]
[[رده:صفات ثبوتیه]]

Muhaddatha, the Title of Fatima (a)

2025-02-24T17:31:16Z

Hamedhakimipoor: /* References */

{{text start}}
{{question}}
Why was Fatima az-Zahra (peace be upon her) called "al-Muhaddatha"?
{{question end}}
{{answer}}
'''Muhaddatha is one of the titles of Sayyida Fatima (peace be upon her)''', meaning "she with whom the angels speak." She was called ''al-Muhaddatha'' because she conversed with the [[angels]].

== The Meaning of "al-Muhaddath" and "al-Muhaddatha" ==
''Al-Muhaddath'' and ''al-Muhaddatha'' refer to someone with whom others speak or to whom revelations are made.<ref>Ḥusaynī Zabīdī, Muḥammad Murtaḍā, Tāj al-‘Arūs min Jawāhir al-Qāmūs, Bayrūt, Dār al-Fikr, chāp-e awwal, 1414 q, j 3, ṣ 192.</ref> Islamic hadiths define ''al-Muhaddath'' as someone who hears angels' words, receives calls in their ears, and receives inspirations in their heart.<ref>Ṣaffār, Muḥammad ibn Ḥasan, Baṣā’ir al-Darajāt fī Faḍā’il Āl Muḥammad (ṣ), Qom, Kitābkhāna-ye Mar‘ashī Najafī, chāp-e dovvom, 1404 q, ṣ 367, bāb 1, ḥadīth 1 wa 17.</ref> Other sources define ''al-Muhaddath'' as a person with whom angels speak without being a [[prophet (peace be upon him)]].<ref>Amīnī, ‘Abd al-Ḥusayn, al-Ghadīr, Markaz al-Ghadīr lil-Dirāsāt al-Islāmiyya, j 5, ṣ 67.</ref>

All the [[Imams (peace be upon them)]] were ''al-Muhaddath'', and [[Fatima az-Zahra (peace be upon her)]] was ''al-Muhaddatha''.<ref>Ṣaffār, Muḥammad ibn Ḥasan, Baṣā’ir al-Darajāt fī Faḍā’il Āl Muḥammad (ṣ), Qom, Kitābkhāna-ye Mar‘ashī Najafī, chāp-e dovvom, 1404 q, ṣ 367, bāb 1.</ref> Like the mother of [[Prophet Moses (peace be upon him)]], who was not a prophet but received [[divine revelation]].<ref>Sūrat al-Qaṣaṣ, āya 7.</ref> Similarly, [[Mary (peace be upon her)]] was not a prophet, yet angels spoke to her.<ref>Sūrat Maryam, āyāt 16-26.</ref>

== The Angels' Conversation with Fatima (a) ==
Several hadiths attest to Fatima's (peace be upon her) status as ''al-Muhaddatha'':
* [[Imam as-Sâdiq (peace be upon him)]] said: {{arabic|translation=Fatima (peace be upon her) was called al-Muhaddatha because angels would descend from heaven and speak to her, just as they spoke to Mary}}\.<ref>Ibn Bābūya, Muḥammad ibn ‘Alī, ‘Ilal al-Sharā’i‘, Qom, Kitābfurūshī-ye Dāwarī, chāp-e awwal, 1385 sh/1966 m, j 1, ṣ 182, bāb 146, ḥadīth 1. ; Ṭabarī Āmulī Ṣaghīr, Muḥammad ibn Jarīr ibn Rustam, Dalā’il al-Imāma, Qom, Ba‘that, chāp-e awwal, 1413 q, ṣ 80, ḥadīth 20.</ref>
* Imam as-Sâdiq (peace be upon him) also said: {{arabic|translation=When God took His Messenger's soul (peace be upon him), Fatima (peace be upon her) was overwhelmed by sorrow and sadness, which only God knew. He sent an angel to console her, ease her grief, and speak to her}}.<ref>Ṣaffār, Muḥammad ibn Ḥasan, Baṣā’ir al-Darajāt fī Faḍā’il Āl Muḥammad (ṣ), Qom, chāp-e dovvom, 1404 q, bāb 14, ṣ 157, ḥadīth 18. ; Kulaynī, Muḥammad ibn Ya‘qūb, al-Kāfī, Tehrān, Dār al-Kutub al-Islāmiyya, chāp-e chahārum, 1407 q, j 1, ṣ 238, bāb fīhi dhikr al-Ṣaḥīfa wa al-Jafr wa al-Jāmi‘a wa Muṣḥaf Fāṭima, ḥadīth 2.</ref>
* Imam as-Sâdiq (peace be upon him) further stated: {{arabic|translation=Fatima (peace be upon her) lived only 75 days after the Prophet's death (peace be upon him), so intense was her grief. That is why Angel Gabriel frequently visited her, consoling her in her mourning and speaking to her about future events concerning her descendants}}.<ref>Ṣaffār, Muḥammad ibn Ḥasan, Baṣā’ir al-Darajāt fī Faḍā’il Āl Muḥammad (ṣ), Qom, chāp-e dovvom, 1404 q, bāb 14, ṣ 154, ḥadīth 6.</ref>
* In the text of the ziyârat (salutation) of Fatima (peace be upon her), it is written: "Peace be upon you, O one who speaks with angels and is filled with wisdom".<ref>Ibn Bābūya, Muḥammad ibn ‘Alī, Man Lā Yaḥḍuruhu al-Faqīh, Qom, Daftar-e Intishārāt-e Islāmī, chāp-e dovvom, 1413 q, j 2, ṣ 573. ; Ṭūsī, Muḥammad ibn al-Ḥasan, Tahdhīb al-Aḥkām, Tehrān, Dār al-Kutub al-Islāmiyya, chāp-e chahārum, 1407 q, j 6, ṣ 10.</ref>

== Mushaf of Fatima, a Testimony of Her Status as al-Muhaddatha ==
{{see also|Mushaf of Fatima (a)}}
The [[Mushaf of Fatima (peace be upon her)]] is a book that [[Archangel Gabriel]] dictated to her after the Prophet of Islam's death (peace be upon him), which [[Imam Ali (peace be upon him)]] recorded. According to hadiths, there is no doubt about this book's existence.<ref>Kulaynī, Muḥammad ibn Ya‘qūb, al-Kāfī, Qom, Dār al-Ḥadīth, 1429 q, j 1, ṣ 599-600.</ref> References to the Mushaf of Fatima (peace be upon her) are found in the oldest Shia texts, such as ''[[Basâ'ir ad-Darajât]]''<ref>Ṣaffār Qummī, Muḥammad ibn al-Ḥasan, Baṣā’ir al-Darajāt fī Faḍā’il Āl Muḥammad (ṣ), taḥqīq: Muḥsin ibn ‘Abbās ‘Alī Kūchebāghī, Qom, Maktabat Āyat Allāh al-Mar‘ashī al-Najafī, 1404 q, ṣ 170-181.</ref> and ''[[Al-Kafī]]''.<ref>Kulaynī, Muḥammad ibn Ya‘qūb, al-Kāfī, j 1, ṣ 592-602.</ref>

The existence of the Mushaf of Fatima (peace be upon her) serves as evidence that divine angels spoke to her, confirming her status as ''al-Muhaddatha''.

== References ==
{{footnotes|۲}}
{{tree
| main branch = حدیث
| subbranch1 = معارف حدیثی
| subbranch2 =
| subbranch3 =
}}
{{تکمیل مقاله
| شناسه = شد
| تیترها = شد
| ویرایش =
| لینک‌دهی = شد
| ناوبری =
| نمایه =
| تغییر مسیر = شد
| ارجاعات =
| بازبینی =شد
| تکمیل =
| اولویت = ج
| کیفیت = ب
}}
{{text end}}
[[fa:محدثه‌بودن حضرت فاطمه(س)]]
[[ps:د حضرت فاطمه(س) محدثه شونه]]
[[ar:المُحَدَّثة السیدة فاطمة (ع)]]
[[es:Ser Muhaddiza de la Excelencia Fátima Zahra (P)]]
[[bn:হযরত ফাতেমা’র মুহাদ্দাসা হওয়া]]
[[ur:حضرت فاطمه سلام الله علیها کا محدثه هونا]]
[[ms:Muhaddatsah (gelar)]]
[[ru:Мухаддаса титул Фатимы (да будет мир с ней)]]

The 25 Years of Withdrawal of Imam Ali (peace be upon him)

2025-02-24T13:35:10Z

Hamedhakimipoor: /* References */

『{{text start}}
{{question}}
Why did Imam Ali (peace be upon him) withdraw from public life in the years following the Prophet's (peace and blessings of Allah be upon him) passing? Did his withdrawal benefit Islam, or would it have been better for him to take up arms?
{{question end}}
{{answer}}
The reason for Imam Ali's (peace be upon him) 25-year withdrawal following the Prophet's (peace and blessings of Allah be upon him) passing is often attributed to his concern for preserving [[Islam]] and maintaining the unity of the Muslim community. After the [[Prophet's (peace and blessings of Allah be upon him)]] passing, the Islamic community was deeply shaken, and some pre-Islamic (''[[Jâhiliyya]]'') traditions began to resurface. Figures like [[Abu Sufyan]] and [[Abbas ibn Abd al-Muttalib]] offered their allegiance to [[Imam Ali (peace be upon him)]], attempting to incite him to oppose the caliph. However, lacking trustworthy supporters for such an uprising and seeking to prevent division, Imam Ali (peace be upon him) chose to withdraw.

== The Necessity of Muslim Unity ==
Most historians agree that at the time of the Prophet's (peace and blessings of Allah be upon him) passing, Islam, being in its early stages and vulnerable, required unity and cohesion.<ref>Subḥānī, Ja‘far, al-Madhāhib al-Islāmiyya, ṣ 194, Mu’assasa-ye Imām Ṣādiq (‘alayhi al-salām), j 1, 1423 q.</ref> Historical accounts indicate that after the Prophet's (peace and blessings of Allah be upon him) passing, pre-Islamic (Jâhiliyya) customs began to resurface, and the hypocrites revealed their true nature.<ref>Sīrat Ibn Hishām, j 4, ṣ 316, bih naql az Makāram Shīrāzī, Payām-e Imām, j 1, chāp-e awwal, 1375 sh, Nāshir: Dār al-Kutub al-Islāmiyya.</ref>

== Attempts by Hypocrites to Sow Discord ==
The most effective way to disrupt Muslim unity was to incite conflict between [[Imam Ali (peace be upon him)]] and the governmental leadership. In this context, [[Abu Sufyan]], supported by Abbas and accompanied by a group from the [[Banu Hashim]], approached Imam Ali (peace be upon him) offering their allegiance. Attempting to provoke Imam Ali's (peace be upon him) emotions, Abu Sufyan said, 'O Abu al-Hasan, do not let this opportunity slip away. Since when have we submitted to the lesser family of Taym (the family of Abu Bakr)?.<ref>Iqtidās az: Ray-Shahrī, Muḥammad, Rahbarī dar Islām, ṣ 234, Dār al-Ḥadīth, chāp-e awwal, 1379 sh</ref>

Imam Ali (peace be upon him) replied: {{arabic|translation=You know well that I am more deserving than anyone of the caliphate. By God, as long as the affairs of the Muslims remain stable and I alone am wronged, I will maintain my withdrawal}}.<ref>Nahj al-Balāgha, Khuṭba 74.</ref> However, had the Imam deemed the conditions suitable for an uprising, he would have acted without waiting for others' invitation.

Another reason for refraining from revolt was the lack of reliable supporters and allies. An uprising requires majority support and must await the appropriate moment. Imam Ali (peace be upon him) stated: {{arabic|translation=I looked around me and found no supporters except for my own family. I could not bear to sacrifice them}}.<ref>Nahj al-Balāgha, Khuṭba 26.</ref>

== Imamate During the Period of Withdrawal ==
During the 25-year rule of the first three caliphs, Imam Ali (peace be upon him) dedicated himself entirely to guiding the Islamic community. As contemporary historian Jafar Shahidi notes, he remained consistently available to provide guidance whenever people sought it. When challenges arose, he resolved them; when incorrect judgments were made, he indicated the proper ruling. He did not withhold counsel even from those who had assumed the caliphate before him.<ref>Shahīdī, Ja‘far, ‘Alī az Zabān-e ‘Alī, ṣ 42, Daftar-e Nashr-e Farhang-e Islāmī, chāp-e shishum, 1376 sh.</ref>

== References ==
{{footnotes|۲}}
{{tree
| main branch = تاریخ
| subbranch1 = تاریخ و سیره معصومان
| subbranch2 = امام علی(ع)
| subbranch3 =
}}
{{تکمیل مقاله
| شناسه = شد
| تیترها = شد
| ویرایش = شد
| لینک‌دهی = شد
| ناوبری =
| نمایه =
| تغییر مسیر = شد
| ارجاعات =
| بازبینی نویسنده =
| بازبینی =
| تکمیل =
| اولویت = ج
| کیفیت = ب
}}
{{text end}}
[[ps:د امام علی(ع) په کور کې د کښیناستو سببونه]]
[[fa:علت خانه‌نشینی امام علی(ع)]]
[[es:El motivo por el que el Imam Ali (P) se queda en casa]]
[[bn:ইমাম আলী’র (আ.) ঘরে অবস্থান করার রহস্য]]
[[ur:امام علیؑ کی ۲۵ ساله خاموشی]]
[[ms:Sebab Imam Ali as Berdiam Diri di Rumah]]
』

Distinctive Shia Beliefs

2025-02-24T11:29:34Z

Hamedhakimipoor: /* References */

{{text start}}

{{question}}
What are the beliefs unique to Twelver Shia Islam?
{{question end}}
{{answer}}
Among the beliefs distinctive to [[Shia Islam]] are [[wilayah]] (spiritual guardianship), [[bada']] (alteration in the divine will), [[raj'ah]] (return), and the continuation of [[Imamate]]. Other beliefs such as Imamate, [[Shafa'ah|shafa'ah]] (intercession), [[divine justice]], [[Tawassul|tawassul]] (seeking intercession), and [[Mahdism]] are common Islamic beliefs, but there are differences in their interpretation or disagreements about their specific manifestations and applications.

== Wilayah ==
[[Martyr Motahhari]] states:
::"Imamate [in Shia belief, beyond social leadership and religious authority] has a third degree and rank which represents the pinnacle of the concept of Imamate, and Shia books are filled with this matter, which is Imamate in the sense of wilayah [meaning] in every era there exists a perfect human (Imam) who carries the complete spirituality of humanity... In the sense that he is a universal spirit encompassing all spirits (and matters of the universe).

The concept of wilayah in Shia belief refers to the Proof (''Hujjah'') of the time, and according to Shia teachings, the earth is never without a Proof: {{arabic|و لولا الحجة لساخت الارض باهلها|translation=if there were no Proof, the earth would swallow its inhabitants}}, meaning there has never been and will never be a time when the earth is devoid of a perfect human (and divine vicegerent); and they attribute many stations and degrees to that perfect human, and in most of the [[ziyarat]] we recite, we acknowledge and confess such wilayah and [[Imamate]], meaning we believe that the Imam possesses such a universal spirit.<ref>Imāmat wa Rahbarī, ‘Allāma Shahīd Muṭahharī, ṣ 56, Intishārāt-e Ṣadrā.</ref>

== Bada' (Alteration in the Divine Will) ==
The Quran mentions bada' in this verse: {{quran|یَمْحُو اللَّهُ مَا یَشَاءُ وَیُثْبِتُ ۖ وَعِنْدَهُ أُمُّ الْکِتَابِ|translation=Allah eliminates what He wills or confirms, and with Him is the Mother of the Book.|sura=ar-Ra'd|verse=39}}.

[[Bada']] originally means "the appearance of something from someone," and in theological terms, it refers to the manifestation of a matter from [[Allah]] that was unknown to humans and contrary to what they had imagined<ref>Awā’il al-Maqālāt, Shaykh Mufīd quddisa sirruh, ṣ 80.</ref> (manifestation after concealment).

[[Martyr Motahhari]] says:
::"The meaning of bada' (in Shia theological terminology) is that a revision occurs in [[divine destiny and decree]]. The intent is that in human historical events, Allah has not determined a definitive form for the advancement or regression of human history. This means, O human, you yourself are the executor of divine destiny; it is you who can advance history, take it backward, or keep it static. Nothing, neither nature, nor life's tools, nor divine will, governs history."<ref>Takāmul-e Ijtimā‘ī-ye Insān, ‘Allāma Muṭahharī, ṣ 16.</ref>

== Raj'ah (Return) ==
[[Raj'ah]] means return, and in Shia theology, it refers to the period before the [[Day of Resurrection]], following the [[Government of Imam Mahdi (AS)|government of Imam Mahdi (AS)]], when a group of virtuous people and a group of evil ones from different times will return to the world. The virtuous will return to witness the noble government of the Ahl al-Bayt, realize their desire for just governance, and receive some of the rewards Allah has ordained for them in this world. The evil-doers and obstinate disbelievers will return for punishment and torment in this world.

Imam Sadiq (AS) says: {{arabic|"إنّ الرجعة لیست بعامة و هی خاصة لا یرجع الا من محض الایمان محضا او محض الشرک محضا"|translation=The return is not universal but specific, and only those who are purely faithful or purely polytheistic will return.}}<ref>Mīzān al-Ḥikma, Ray-Shahrī, j 4, ṣ 1984.</ref> According to some traditions, the first among the Imams (AS) to return will be [[Imam Hussein (AS)]].<ref>Mīzān al-Ḥikma, Ray-Shahrī, j 4, ṣ 1982.</ref> It is narrated from [[Imam Rida (AS)]] that he said:
::"... (raj'ah) is real, existed among previous nations, and the Quran has spoken about it."<ref>Mithāl: Baqara: 243; Naml: 83; Ghāfir: 11.</ref>

And the [[Prophet (PBUH)]] said that whatever occurred in previous nations will exactly occur in this nation as well.

== Continuity of Imamate ==
According to [[Shia]] belief, [[Imamate]] is a divine and uninterrupted system without any period of interruption, existing in every time and age. It was established from the era of the Noble Prophet (PBUH) and continues to this day, and will continue as long as the world exists, as [[Amir al-Mu'minin (AS)]] said: {{arabic|لا تخلو الارض من قائم لله بحجّة، امّا ظاهراً مشهورا، و امّا خائفا مغمورا، لئلا تبطل حجج الله و بیّناته|translation=The earth will never be void of one who stands (an Imam) as Allah's proof, either manifest and well-known, or fearful and hidden, so that Allah's proofs and clear signs are not invalidated}} ; therefore, the Imam is either manifest and well-known among people, as during the time of the pure Imams, or fearful and hidden, as in the [[age of occultation]], where [[Imam al-Zaman (AS)]], although hidden, holds the Imamate of the world.
{{answer end}}

== References ==
{{footnotes|۲}}
{{tree
| main branch = ادیان و مذاهب
| subbranch1 = شیعه امامیه
| subbranch2 = عقاید شیعه
| subbranch3 =
}}
{{تکمیل مقاله
| شناسه = شد
| تیترها = شد
| ویرایش = شد
| لینک‌دهی =شد
| ناوبری =
| نمایه =شد
| تغییر مسیر =شد
| ارجاعات =
| بازبینی نویسنده =
| بازبینی =شد
| تکمیل =
| اولویت = الف
| کیفیت = ب
}}
{{text end}}
[[رده:اختلافات شیعه و سنی]]
[[ps:د شیعیانو ځانګړي عقاید]]
[[fa:عقاید خاص شیعه]]
[[ur:شیعوں کی مخصوص عقائد]]
[[ar:عقائد الشیعة الخاصة]]
[[fr:Croyances spécifiques des chiites]]
[[bn:শিয়াদের নিজস্ব আকিদা ও বিশ্বাস]]
[[ms:Akidah Khusus Syiah Imamiyah]]
[[ru:Особые верования шиитов]]

The Dua Allahumma Kun Li-Waliyyik

2025-02-23T16:12:35Z

Hamedhakimipoor: /* References */

{{question}}
Is the chain of narration for "Allahumma Kun Li-Waliyyik" dua authentic? From which infallible Imam (AS) has this dua been narrated?
{{question end}}
{{answer}}
{{infobox hadith
| عنوان =
| تصویر =دعای اللهم کل لولیک.jpg
| توضیح تصویر = قطعه خوشنویسی از دعای اللهم کل لولیک، اثر فتحعلی واشقانی فراهانی.
| اندازه تصویر =
| نام‌های دیگر =
| موضوع = دعای برای [[امام مهدی(ع)]]
| به نقل از =
| روایات مشابه =
| راوی اصلی = محمد بن عیسی بن عبید بن یقطین
| دیگر راویان =
| اعتبار سند =
| منابع شیعه = [[الکافی (کتاب)|کافی]]، [[تهذیب الاحکام (کتاب)|تهذیب الاحکام]]
| منابع سنی =
| توضیحات =
}}
{{portal|مهدویت}}

'''The dua Allahumma Kun Li-Waliyyik''', known as the dua of relief and well-being for [[Imam al-Zaman (AS)]], is a dua that has been narrated in some reliable [[Shia]] sources, such as ''[[Al-Kafi]]'' and ''[[Tahdhib al-Ahkam]]''. In this dua, [[Allah]] is asked to be the guardian, protector, helper, and guide of Imam Mahdi (AS).

In these sources, this narration has been transmitted from an [[infallible (AS)]], but it is not clear which of the infallibles (AS) is the original source of this dua. There is disagreement among scholars of biographical evaluation regarding the reliability of one of the narrators in the chain of transmission. Some consider him trustworthy and reliable, while others count him as weak and unreliable.

== Text and Translation of the Dua ==
{{Dua|اللّٰهُمَّ کُنْ لِوَلِیِّکَ الحُجَّةِ بْنِ الحَسَنِ فِی هٰذِهِ السَّاعَةِ وَفی کُلِّ ساعَةٍ وَلِیّاً وَحافِظاً وَقائِداً وَناصِراً وَدَلِیلاً وَعَیْناً حَتَّیٰ تُسْکِنَهُ أَرْضَکَ طَوْعاً وَتُمَتِّعَهُ فِیها طَوِیلاً.<ref>Al-Ṭūsī, Muḥammad ibn Ḥasan, al-Tahdhīb al-Aḥkām, Tehrān, Dār al-Kutub al-Islāmiyya, 1365 sh, j 3, ṣ 102, ḥ 37.</ref>
| translation=O Allah, be for Your representative, al-Hujjah ibn al-Hasan, at this hour and at every hour, a guardian, protector, leader, helper, guide, and watchful eye, until You cause him to dwell in Your earth willingly and grant him long enjoyment therein.
}}

== Chain of Narration Analysis ==
{{نوشتار اصلی|Chain of Narration of the Dua Allahumma Kun Li-Waliyyik}}
The dua ''Allahumma Kun Li-Waliyyik'', with some variations in its phrases, appears in ''[[Al-Kafi]]''<ref name=":0">Al-Kulaynī, Muḥammad ibn Ya‘qūb, al-Kāfī, Tehrān, Dār al-Kutub al-Islāmiyya, 1365 sh, j 4, ṣ 162, ḥ 4.</ref> and ''[[Tahdhib al-Ahkam]]''<ref name=":1">Al-Ṭūsī, Muḥammad ibn Ḥasan, al-Tahdhīb al-Aḥkām, Tehrān, Dār al-Kutub al-Islāmiyya, 1365 sh, j 3, ṣ 102, ḥ 37.</ref>, two of the four primary Shia books, as one of the recommended acts for the 23rd night of [[Ramadan]]. This dua is also recommended for recitation on other days.

In the chain of narration mentioned in these two books, Muhammad ibn Isa ibn Ubayd ibn Yaqtin appears as one of the transmitters. Some Shia scholars of [[biographical evaluation]] consider him weak.<ref>Al-Ṭūsī, Muḥammad ibn al-Ḥasan, al-Fihrist, taḥqīq: al-Shaykh Javād al-Qayyūmī, Qom, Mu’assasa al-Nashr al-Fiqhāha, 1417 q, ṣ 216.</ref> However, [[Sayyid Abul-Qasim al-Khoei]], a [[Shia]] religious authority and scholar of biographical evaluation, considered him reliable and trustworthy, and has criticized the opinions that deemed him weak.<ref>Al-Khū’ī, Sayyid Abū al-Qāsim, Mu‘jam Rijāl al-Ḥadīth wa Tafṣīl Ṭabaqāt al-Ruwāt, Qom, Markaz al-Nashr Āthār al-Shī‘a, j 17, ṣ 113-120.</ref>

In this chain of narration, the name of the Imam from whom the [[hadith]] was narrated is not specified. Instead, ''Al-Kafi'' refers to "al-Salihin"<ref name=":0"/> and ''Tahdhib al-Ahkam'' refers to "al-Sadiqin".<ref name=":1"/> According to hadith scholars, these terms are exclusively used for the [[Imams (AS)]] in narrations; however, it remains unclear which specific Imam is the source.

[[Sayyid ibn Tawus]] in his book ''[[Iqbal al-A'mal]]'' states that this dua has multiple chains of narration. He includes in his book the same chain of narration that appears in ''Al-Kafi'' and ''Tahdhib al-Ahkam''.<ref>Ibn al-Ṭāwūs, Raḍī al-Dīn ‘Alī ibn Mūsā, al-Iqbāl bil-A‘māl al-Ṣāliḥa, Qom, Intishārāt Daftar Tablīghāt Islāmī, 1376 sh, j 1, ṣ 191.</ref>

== References ==
{{footnotes}}
{{tree
| main branch = کلام
| subbranch1 = مهدویت
| subbranch2 =
| subbranch3 =
}}
{{تکمیل مقاله
| شناسه =شد
| تیترها =شد
| ویرایش =شد
| لینک‌دهی =شد
| ناوبری =
| نمایه =
| تغییر مسیر =شد
| ارجاعات =
| ارزیابی کمی =
| تکمیل =
| اولویت =ج
| کیفیت =ب
}}
{{text end}}
[[fa:دعای اللهم کن لولیک]]
[[ur:دعائی اللّٰهُمَّ کُنْ لِوَلِیِّکَ]]
[[ps:د اللهم کن لولیک دعا]]
[[bn:দোয়া আল্লাহুম্মা কুন লি ওয়ালিয়্যিক]]
[[ms:Doa Keselamatan Imam Zaman as]]

The Prophet's Great Character (Khuluq Azim)

2025-02-23T15:43:30Z

Hamedhakimipoor: /* Referenceس */

{{text start}}
{{question}}
What does "khuluq azim" (great character) mean in verse 4 of Surah Al-Qalam regarding the Prophet (PBUH)?
{{question end}}
{{answer}}
[[پرونده:خلق عظیم.jpg|بندانگشتی|تابلوی خوشنویسی از آیه ۴ سوره قلم]]
God has described the [[Prophet of Islam]] as possessing ''khuluq azim'' (great moral character) due to his embodiment of the most perfect form of human ethics. [[Allamah Tabatabai]] has interpreted ''khuluq azim'' as moral excellence, while others have defined it as good character, proper conduct, and gentleness in behavior. Other interpretations of ''khuluq azim'' include being a holder of religion or having the patience to tolerate a people that others cannot endure.

The Prophet has been characterized as possessing moral qualities such as patience, forgiveness, clemency, steadfastness in truth, and wisdom in managing affairs according to reason. The Prophet was also far removed from negative moral traits. Some scholars have interpreted the manifestation of these moral qualities as examples of ''khuluq azim''.

== Verse Text ==
{{quran بزرگ|وَإِنَّکَ لَعَلَیٰ خُلُقٍ عَظِیمٍ
| Sura= Al-Qalam
| verse =4
| translation=And indeed, you are of a great moral character.
}}

== The Prophet's Moral Virtues (PBUH) ==
The most important interpretation of ''khuluq azim'' refers to moral virtues, which include steadfastness in truth, extensive generosity, wisdom in managing affairs, tolerance, endurance of hardships, [[humility]], and [[forgiveness]].<ref>Qurashī, ‘Alī Akbar, Aḥsan al-Ḥadīth, Qom, Daftar-e Nashr-e Navīd-e Islām, 1391 sh, j 11, ṣ 279.</ref>

[[The Prophet]]'s great character stems from his possession of all noble moral traits. Commentators have interpreted ''khuluq azim'' as having patience for truth, widespread generosity, managing affairs according to reason, striving to help believers, and avoiding [[envy]] and greed.<ref>Ṭabarsī, Faḍl ibn Ḥasan, Tarjama-ye Majma‘ al-Bayān fī Tafsīr al-Qur’ān, motarjem: Muḥammad Bīstūnī, bī-jā, Intishārāt Āstān-e Quds-e Raḍawī, bī-tā, j 25, ṣ 212.</ref> Some have identified "khuluq azim" as religion itself.<ref>Muḥammadī Ray-Shahrī, Muḥammad, Mīzān al-Ḥikma, Qom, Dār al-Ḥadīth, 1375 sh, j 3, ṣ 477; Kāshānī, Mullā Fatḥullāh, Minhāj al-Ṣādiqīn fī Ilzām al-Mukhālifīn, Tehrān, Kitābfurūshī-ye Muḥammad Ḥasan ‘Ilmī, 1336 sh, j 9, ṣ 369.</ref>

[[Allamah Tabatabai]] has interpreted ''khuluq azim'' as moral virtues.<ref>Ṭabāṭabā’ī, Muḥammad Ḥusayn, Tarjama-ye Tafsīr al-Mīzān, tarjuma: Mūsawī Hamadānī, Sayyid Muḥammad Bāqir, Qom, Jāmi‘a-ye Mudarrisīn Ḥawza-ye ‘Ilmiyya-ye Qom, Daftar-e Intishārāt-e Islāmī, 1387 sh, j 19, ṣ 619.</ref> One manifestation of "khuluq azim" has been described as the ability to bear a people that others cannot endure.<ref>Fayḍ Kāshānī, Muḥsin, Tafsīr al-Ṣāfī, Qom, Mu’assasa al-Hādī, 1416 q, j 7, ṣ 259.</ref> Some have interpreted ''khuluq azim'' as good character, proper conduct, and gentleness in behavior.<ref>Muntaẓirī, Ḥusayn ‘Alī, Islām Dīn-e Fiṭrat, Tehrān, Nashr-e Sāya, 1385 sh, ṣ 366.</ref> The Risala Qushayriyya explains "khuluq azim" as being unaffected by people's harshness after recognizing the truth.<ref>Tarjama-ye Risāla-ye Qushayriyya, Qushayrī, ‘Abd al-Karīm ibn Hawāzin, tarjuma: ‘Uthmānī, Ḥasan ibn Aḥmad, taṣḥīḥ: Furūzānfar, Badī‘ al-Zamān, Tehrān, ‘Ilmī Farhangī, 1374 sh, j 1, ṣ 390.</ref>

== The Prophet's Social Ethics (PBUH) ==
[[Martyr Motahhari]] believes that the Prophet's possession of ''khuluq azim'' primarily refers to his social ethics. He maintained that ethics stemming from greatness of spirit is called great character, and God praised the Prophet's great character due to his responses to disbelievers and polytheists.<ref>Muṭahharī, Murtazā, Majmū‘a-yi Āthār, Tehrān, Ṣadrā, 1390 sh, j 27, ṣ 583.</ref>

According to the Quran, the Prophet exemplified the highest level of flexibility and compromise when gentleness was required. Divine revelation counts the Prophet's kindness and compassion as one of the reasons for his success<ref>Subḥānī, Shaykh Ja‘far, Manshūr-e Jāvīd, Qom, Mu’assasa-ye Imām Ṣādiq, bī-tā, j 7, ṣ 345.</ref>: ﴿ {{quran|translation=It is by God's mercy that you were gentle with them. Had you been harsh and hard-hearted, they would have dispersed from around you.|sura=Al-Imran|verse=159}}.

== Referenceس ==
{{footnotes|۲}}
{{tree
| main branch = علوم و معارف قرآن
| subbranch1 = پیامبرشناسی در قرآن
| subbranch2 = پیامبر اسلام(ص)
| subbranch3 =
}}
{{تکمیل مقاله
| شناسه =شد
| تیترها =شد
| ویرایش =شد
| لینک‌دهی =شد
| ناوبری =
| نمایه =
| تغییر مسیر =شد
| ارجاعات =
| بازبینی نویسنده =
| ارزیابی کمی =شد
| تکمیل =
| اولویت =ج
| کیفیت =ب
}}
{{text end}}
[[ps:د پيغمبر(ص) عظیم اخلاق]]
[[fa:خلق عظیم پیامبر(ص)]]
[[ru:Великие черты Пророка (С)]]
[[ur:پیغمبرِ اسلام (ص) کی عظیم اخلاق]]
[[bn:মহানবী (সা.)-এর মহান চরিত্র]]

Distinctive Shia Beliefs

2025-02-21T22:43:03Z

Hamedhakimipoor: /* References */

{{text start}}

{{question}}
What are the beliefs unique to Twelver Shia Islam?
{{question end}}
{{answer}}
Among the beliefs distinctive to [[Shia Islam]] are [[wilayah]] (spiritual guardianship), [[bada']] (alteration in the divine will), [[raj'ah]] (return), and the continuation of [[Imamate]]. Other beliefs such as Imamate, [[Shafa'ah|shafa'ah]] (intercession), [[divine justice]], [[Tawassul|tawassul]] (seeking intercession), and [[Mahdism]] are common Islamic beliefs, but there are differences in their interpretation or disagreements about their specific manifestations and applications.

== Wilayah ==
[[Martyr Motahhari]] states:
::"Imamate [in Shia belief, beyond social leadership and religious authority] has a third degree and rank which represents the pinnacle of the concept of Imamate, and Shia books are filled with this matter, which is Imamate in the sense of wilayah [meaning] in every era there exists a perfect human (Imam) who carries the complete spirituality of humanity... In the sense that he is a universal spirit encompassing all spirits (and matters of the universe).

The concept of wilayah in Shia belief refers to the Proof (''Hujjah'') of the time, and according to Shia teachings, the earth is never without a Proof: {{arabic|و لولا الحجة لساخت الارض باهلها|translation=if there were no Proof, the earth would swallow its inhabitants}}, meaning there has never been and will never be a time when the earth is devoid of a perfect human (and divine vicegerent); and they attribute many stations and degrees to that perfect human, and in most of the [[ziyarat]] we recite, we acknowledge and confess such wilayah and [[Imamate]], meaning we believe that the Imam possesses such a universal spirit.<ref>Imāmat wa Rahbarī, ‘Allāma Shahīd Muṭahharī, ṣ 56, Intishārāt-e Ṣadrā.</ref>

== Bada' (Alteration in the Divine Will) ==
The Quran mentions bada' in this verse: {{quran|یَمْحُو اللَّهُ مَا یَشَاءُ وَیُثْبِتُ ۖ وَعِنْدَهُ أُمُّ الْکِتَابِ|translation=Allah eliminates what He wills or confirms, and with Him is the Mother of the Book.|sura=ar-Ra'd|verse=39}}.

[[Bada']] originally means "the appearance of something from someone," and in theological terms, it refers to the manifestation of a matter from [[Allah]] that was unknown to humans and contrary to what they had imagined<ref>Awā’il al-Maqālāt, Shaykh Mufīd quddisa sirruh, ṣ 80.</ref> (manifestation after concealment).

[[Martyr Motahhari]] says:
::"The meaning of bada' (in Shia theological terminology) is that a revision occurs in [[divine destiny and decree]]. The intent is that in human historical events, Allah has not determined a definitive form for the advancement or regression of human history. This means, O human, you yourself are the executor of divine destiny; it is you who can advance history, take it backward, or keep it static. Nothing, neither nature, nor life's tools, nor divine will, governs history."<ref>Takāmul-e Ijtimā‘ī-ye Insān, ‘Allāma Muṭahharī, ṣ 16.</ref>

== Raj'ah (Return) ==
[[Raj'ah]] means return, and in Shia theology, it refers to the period before the [[Day of Resurrection]], following the [[Government of Imam Mahdi (AS)|government of Imam Mahdi (AS)]], when a group of virtuous people and a group of evil ones from different times will return to the world. The virtuous will return to witness the noble government of the Ahl al-Bayt, realize their desire for just governance, and receive some of the rewards Allah has ordained for them in this world. The evil-doers and obstinate disbelievers will return for punishment and torment in this world.

Imam Sadiq (AS) says: {{arabic|"إنّ الرجعة لیست بعامة و هی خاصة لا یرجع الا من محض الایمان محضا او محض الشرک محضا"|translation=The return is not universal but specific, and only those who are purely faithful or purely polytheistic will return.}}<ref>Mīzān al-Ḥikma, Ray-Shahrī, j 4, ṣ 1984.</ref> According to some traditions, the first among the Imams (AS) to return will be [[Imam Hussein (AS)]].<ref>Mīzān al-Ḥikma, Ray-Shahrī, j 4, ṣ 1982.</ref> It is narrated from [[Imam Rida (AS)]] that he said:
::"... (raj'ah) is real, existed among previous nations, and the Quran has spoken about it."<ref>Mithāl: Baqara: 243; Naml: 83; Ghāfir: 11.</ref>

And the [[Prophet (PBUH)]] said that whatever occurred in previous nations will exactly occur in this nation as well.

== Continuity of Imamate ==
According to [[Shia]] belief, [[Imamate]] is a divine and uninterrupted system without any period of interruption, existing in every time and age. It was established from the era of the Noble Prophet (PBUH) and continues to this day, and will continue as long as the world exists, as [[Amir al-Mu'minin (AS)]] said: {{arabic|لا تخلو الارض من قائم لله بحجّة، امّا ظاهراً مشهورا، و امّا خائفا مغمورا، لئلا تبطل حجج الله و بیّناته|translation=The earth will never be void of one who stands (an Imam) as Allah's proof, either manifest and well-known, or fearful and hidden, so that Allah's proofs and clear signs are not invalidated}} ; therefore, the Imam is either manifest and well-known among people, as during the time of the pure Imams, or fearful and hidden, as in the [[age of occultation]], where [[Imam al-Zaman (AS)]], although hidden, holds the Imamate of the world.
{{answer end}}

== References ==
{{footnotes|۲}}
{{tree
| main branch = ادیان و مذاهب
| subbranch1 = شیعه امامیه
| subbranch2 = عقاید شیعه
| subbranch3 =
}}
{{تکمیل مقاله
| شناسه = شد
| تیترها = شد
| ویرایش = شد
| لینک‌دهی =شد
| ناوبری =
| نمایه =شد
| تغییر مسیر =شد
| ارجاعات =
| بازبینی نویسنده =
| بازبینی =شد
| تکمیل =
| اولویت = الف
| کیفیت = ب
}}
{{text end}}
[[رده:اختلافات شیعه و سنی]]
[[fa:عقاید خاص شیعه]]
[[ur:شیعوں کی مخصوص عقائد]]
[[ar:عقائد الشیعة الخاصة]]
[[fr:Croyances spécifiques des chiites]]
[[bn:শিয়াদের নিজস্ব আকিদা ও বিশ্বাস]]
[[ms:Akidah Khusus Syiah Imamiyah]]
[[ru:Особые верования шиитов]]

Muhaddatha, the Title of Fatima (a)

2025-02-21T22:18:24Z

Hamedhakimipoor: /* References */

{{text start}}
{{question}}
Why was Fatima az-Zahra (peace be upon her) called "al-Muhaddatha"?
{{question end}}
{{answer}}
'''Muhaddatha is one of the titles of Sayyida Fatima (peace be upon her)''', meaning "she with whom the angels speak." She was called ''al-Muhaddatha'' because she conversed with the [[angels]].

== The Meaning of "al-Muhaddath" and "al-Muhaddatha" ==
''Al-Muhaddath'' and ''al-Muhaddatha'' refer to someone with whom others speak or to whom revelations are made.<ref>Ḥusaynī Zabīdī, Muḥammad Murtaḍā, Tāj al-‘Arūs min Jawāhir al-Qāmūs, Bayrūt, Dār al-Fikr, chāp-e awwal, 1414 q, j 3, ṣ 192.</ref> Islamic hadiths define ''al-Muhaddath'' as someone who hears angels' words, receives calls in their ears, and receives inspirations in their heart.<ref>Ṣaffār, Muḥammad ibn Ḥasan, Baṣā’ir al-Darajāt fī Faḍā’il Āl Muḥammad (ṣ), Qom, Kitābkhāna-ye Mar‘ashī Najafī, chāp-e dovvom, 1404 q, ṣ 367, bāb 1, ḥadīth 1 wa 17.</ref> Other sources define ''al-Muhaddath'' as a person with whom angels speak without being a [[prophet (peace be upon him)]].<ref>Amīnī, ‘Abd al-Ḥusayn, al-Ghadīr, Markaz al-Ghadīr lil-Dirāsāt al-Islāmiyya, j 5, ṣ 67.</ref>

All the [[Imams (peace be upon them)]] were ''al-Muhaddath'', and [[Fatima az-Zahra (peace be upon her)]] was ''al-Muhaddatha''.<ref>Ṣaffār, Muḥammad ibn Ḥasan, Baṣā’ir al-Darajāt fī Faḍā’il Āl Muḥammad (ṣ), Qom, Kitābkhāna-ye Mar‘ashī Najafī, chāp-e dovvom, 1404 q, ṣ 367, bāb 1.</ref> Like the mother of [[Prophet Moses (peace be upon him)]], who was not a prophet but received [[divine revelation]].<ref>Sūrat al-Qaṣaṣ, āya 7.</ref> Similarly, [[Mary (peace be upon her)]] was not a prophet, yet angels spoke to her.<ref>Sūrat Maryam, āyāt 16-26.</ref>

== The Angels' Conversation with Fatima (a) ==
Several hadiths attest to Fatima's (peace be upon her) status as ''al-Muhaddatha'':
* [[Imam as-Sâdiq (peace be upon him)]] said: {{arabic|translation=Fatima (peace be upon her) was called al-Muhaddatha because angels would descend from heaven and speak to her, just as they spoke to Mary}}\.<ref>Ibn Bābūya, Muḥammad ibn ‘Alī, ‘Ilal al-Sharā’i‘, Qom, Kitābfurūshī-ye Dāwarī, chāp-e awwal, 1385 sh/1966 m, j 1, ṣ 182, bāb 146, ḥadīth 1. ; Ṭabarī Āmulī Ṣaghīr, Muḥammad ibn Jarīr ibn Rustam, Dalā’il al-Imāma, Qom, Ba‘that, chāp-e awwal, 1413 q, ṣ 80, ḥadīth 20.</ref>
* Imam as-Sâdiq (peace be upon him) also said: {{arabic|translation=When God took His Messenger's soul (peace be upon him), Fatima (peace be upon her) was overwhelmed by sorrow and sadness, which only God knew. He sent an angel to console her, ease her grief, and speak to her}}.<ref>Ṣaffār, Muḥammad ibn Ḥasan, Baṣā’ir al-Darajāt fī Faḍā’il Āl Muḥammad (ṣ), Qom, chāp-e dovvom, 1404 q, bāb 14, ṣ 157, ḥadīth 18. ; Kulaynī, Muḥammad ibn Ya‘qūb, al-Kāfī, Tehrān, Dār al-Kutub al-Islāmiyya, chāp-e chahārum, 1407 q, j 1, ṣ 238, bāb fīhi dhikr al-Ṣaḥīfa wa al-Jafr wa al-Jāmi‘a wa Muṣḥaf Fāṭima, ḥadīth 2.</ref>
* Imam as-Sâdiq (peace be upon him) further stated: {{arabic|translation=Fatima (peace be upon her) lived only 75 days after the Prophet's death (peace be upon him), so intense was her grief. That is why Angel Gabriel frequently visited her, consoling her in her mourning and speaking to her about future events concerning her descendants}}.<ref>Ṣaffār, Muḥammad ibn Ḥasan, Baṣā’ir al-Darajāt fī Faḍā’il Āl Muḥammad (ṣ), Qom, chāp-e dovvom, 1404 q, bāb 14, ṣ 154, ḥadīth 6.</ref>
* In the text of the ziyârat (salutation) of Fatima (peace be upon her), it is written: "Peace be upon you, O one who speaks with angels and is filled with wisdom".<ref>Ibn Bābūya, Muḥammad ibn ‘Alī, Man Lā Yaḥḍuruhu al-Faqīh, Qom, Daftar-e Intishārāt-e Islāmī, chāp-e dovvom, 1413 q, j 2, ṣ 573. ; Ṭūsī, Muḥammad ibn al-Ḥasan, Tahdhīb al-Aḥkām, Tehrān, Dār al-Kutub al-Islāmiyya, chāp-e chahārum, 1407 q, j 6, ṣ 10.</ref>

== Mushaf of Fatima, a Testimony of Her Status as al-Muhaddatha ==
{{see also|Mushaf of Fatima (a)}}
The [[Mushaf of Fatima (peace be upon her)]] is a book that [[Archangel Gabriel]] dictated to her after the Prophet of Islam's death (peace be upon him), which [[Imam Ali (peace be upon him)]] recorded. According to hadiths, there is no doubt about this book's existence.<ref>Kulaynī, Muḥammad ibn Ya‘qūb, al-Kāfī, Qom, Dār al-Ḥadīth, 1429 q, j 1, ṣ 599-600.</ref> References to the Mushaf of Fatima (peace be upon her) are found in the oldest Shia texts, such as ''[[Basâ'ir ad-Darajât]]''<ref>Ṣaffār Qummī, Muḥammad ibn al-Ḥasan, Baṣā’ir al-Darajāt fī Faḍā’il Āl Muḥammad (ṣ), taḥqīq: Muḥsin ibn ‘Abbās ‘Alī Kūchebāghī, Qom, Maktabat Āyat Allāh al-Mar‘ashī al-Najafī, 1404 q, ṣ 170-181.</ref> and ''[[Al-Kafī]]''.<ref>Kulaynī, Muḥammad ibn Ya‘qūb, al-Kāfī, j 1, ṣ 592-602.</ref>

The existence of the Mushaf of Fatima (peace be upon her) serves as evidence that divine angels spoke to her, confirming her status as ''al-Muhaddatha''.

== References ==
{{footnotes|۲}}
{{tree
| main branch = حدیث
| subbranch1 = معارف حدیثی
| subbranch2 =
| subbranch3 =
}}
{{تکمیل مقاله
| شناسه = شد
| تیترها = شد
| ویرایش =
| لینک‌دهی = شد
| ناوبری =
| نمایه =
| تغییر مسیر = شد
| ارجاعات =
| بازبینی =شد
| تکمیل =
| اولویت = ج
| کیفیت = ب
}}
{{text end}}
[[fa:محدثه‌بودن حضرت فاطمه(س)]]
[[ar:المُحَدَّثة السیدة فاطمة (ع)]]
[[es:Ser Muhaddiza de la Excelencia Fátima Zahra (P)]]
[[bn:হযরত ফাতেমা’র মুহাদ্দাসা হওয়া]]
[[ur:حضرت فاطمه سلام الله علیها کا محدثه هونا]]
[[ms:Muhaddatsah (gelar)]]
[[ru:Мухаддаса титул Фатимы (да будет мир с ней)]]

The Hostility of Wahhabis Towards the Ahl al-Bayt (a)

2025-02-21T19:21:04Z

Hamedhakimipoor: /* References */

Tawassul from the Perspective of Wahhabism

2025-02-21T18:39:37Z

Hamedhakimipoor: /* References */

Conditions for the Successor of the Prophet (s)

2025-02-21T14:46:32Z

Hamedhakimipoor: /* References */

Imam al-Mahdi (aj) in Sunni Beliefs

2025-02-20T22:42:29Z

Hamedhakimipoor: /* References */

{{text start}}
{{question}}
Do Sunnis believe in Imam al-Mahdi (aj), and who do they consider the savior of Islam?
{{question end}}

{{answer}}
{{portal|مهدویت}}
The belief in a savior's emergence in the end times is not unique to [[Shia Islam]]. All Muslims affirm that the Mahdi will emerge from the [[Prophet's (peace and blessings of Allah be upon him)]] lineage and will be a descendant of [[Imam al-Husayn (a)]], though many [[Sunnis]] believe his birth will occur in the end times.

The abundance of [[hadiths]] concerning [[Imam al-Mahdi (aj)]] in authoritative Sunni sources underscores their significance among Sunni scholars. These narrations detail not only the savior's name and primary characteristics but also elaborate on additional attributes ascribed to him.

The hadiths regarding the Mahdi are classified as [[Hadith al-Mutawatir|al-Mutawatir]] (extensively transmitted and authentic). Furthermore, numerous Sunni scholars have verified these hadiths authenticity. These two factors establish that Sunnis accept the Mahdi narratives, rendering any claims of fabrication groundless and inadmissible.

== Narrators of Hadiths About Imam al-Mahdi (aj) ==
{{Mahdaviyyat-Vertical}}
A significant number of the Prophet's (peace and blessings of Allah be upon him) companions and ''[[at-Tābi'ūn]]'' (the companions' disciples) transmitted hadiths concerning [[Imam al-Mahdi (aj)]]. Shaykh Abd al-Muhsin Al-Abbad, a contemporary Sunni scholar and professor at the University of Medina, compiled a detailed article titled '''Aqīda Ahl as-Sunna wa al-Āthār fī al-Mahdi al-Muntazar'', documenting 26 companions who narrated hadiths about [[Imam al-Mahdi (aj)]]. These include: [[Ali b. Abi Talib (a)]], [[Uthman bin Affan]], [[Talha b. Ubayd Allah]], [[Abd ar-Rahman b. 'Awf]], [[Hasan b. Ali]], [[Umm Salama]], [[Umm Habība]], [[Abd Allah b. Mas'ūd]], [[Abd Allah b. Umar]], [[Abd Allah b. Amr b. al-'Ās]], [[Abu Sa'īd al-Khudrī]], and [[Jabir b. Abd Allah]]. Among the at-Tābi'ūn were [[Muhammad b. al-Hanafīyya]], Qatāda, Makhūl, and Sa'īd b. Jubayr.<ref>‘Alī Riḍā ‘Alī Nūrī, Shinākht-e Ḥaḍrat Mahdī (‘aj), Qom, Zamzam-e Hidāyat, chāp-e sevvom, 1385 sh, ṣ 28.</ref>

Another scholar identifies 33 [[companions]] who reported hadiths about Imam al-Mahdi (aj). Beyond those previously mentioned, these include Talha b. Abd Allah, Abd Allah b. Abbas, [['Ammār b. Yāsir]], Thawbān, Qurrat b. Iyās al-Muzani, Abd Allah b. Hārith, Abu Hurayra, Hudhayfa b. al-Yamān, Abu Umama, Jābir b. Mājjah, Anas b. Mālik, and 'Imran b. Husayn.<ref>Ghulām Ḥasan Moḥarramī, Nigarishī Tārīkhī bih Ḥayāt-e Imām Zamān (‘aj), Qom, Partow-e Wilāyat, chāp-e dovvom, 1392 sh, ṣ 42.</ref>

Consequently, belief in [[Al-Mahdaviyyat|al-Mahdaviyyat]] enjoys widespread acceptance among Muslims, with numerous prominent Sunni scholars validating these hadiths' authenticity. These scholars include Abu Dāwūd, Ahmad b. Hanbal, Tirmidhī, Ibn Mājjah, Hākim, Nasā'ī, Tabarānī, Ruyānī, Abu Na'īym al-Isfahānī, Daylamī, Bayhaqī, Tha'labī, Himawīnī, Mānawī, Ibn Maghāzilī, Muhammad as-Sabbān, Māwardī, Ganjī ash-Shafi'ī, Sama'ānī, Khwarazmī, Sha'rānī, Dārqutnī, Ibn Sabbāgh al-Mālikī, Shablanjī, Muhibb ad-Din at-Tabarī, Ibn Hajar al-Haytamī, Shaykh Mansūr Ali Nasīf, Muhammad b. Talha, Jalāl ad-Dīn as-Suyūtī, Shaykh Sulaymān al-Hanafī, Qurtubī, Baghaūī, and others.<ref>Āyat Allāh Ṣāfī Gulpāygānī, Navīd-e Amn wa Amān, Tehrān, Dār al-Kutub al-Islāmiyya, ṣ 91-92</ref>

These hadiths encompass diverse aspects: Imam al-Mahdi's (aj) lineage, governance, role in establishing justice, and the signs and events heralding his appearance.
A scholar notes: "It is not an overstatement to assert that virtually every major hadith narrator among Muslims has transmitted at least some traditions foretelling Imam al-Mahdi's (aj) appearance in the end times."<ref>Sayyid Thāmir Hāshim al-‘Amīdī, Dar Intiẓār-e Quqnūs, tarjuma: Mahdī ‘Alīzāda, Qom, Mu’assasa-ye Imām Khomeinī, chāp-e awwal, 1379 sh, ṣ 66.</ref>

The same scholar presented an extensive compilation, spanning multiple pages, of Sunni authorities who incorporated hadiths about Imam al-Mahdi (aj) in their works.<ref>Dar Intiẓār-e Quqnūs, ṣ 66-68.</ref>

== Sunni Scholars and Authentication of Hadiths About the Mahdi (aj) ==
The authenticity of hadiths concerning [[Imam al-Mahdi (aj)]] has been validated by a majority of eminent Sunni scholars. According to comprehensive research by M. Al-Āmidī, over 60 scholars have explicitly authenticated these traditions. Notable among them are:
* Imam Tirmidhī (d. 279 AH), who classified the Mahdi hadiths as Hasan (sound) and Sahīh (authentic).
* Hāfiz Abu Ja'far 'Aqīlī (d. 322 AH).
* [[Hākim an-Niyshabūrī]] (d. 405 AH).
* Imam Bayhaqī (d. 458 AH).
* Imam Baghawī (d. 510 AH).
* Qurtubī al-Mālikī (d. 671 AH).
* [[Ibn Taymīyya]] (d. 728 AH), who stated: 'The hadiths employed by al-'Allāma al-Hillī to establish the Mahdi's appearance are authentic.'
* Hāfiz Dhahabī (d. 748 AH).
* Hāfiz Ibn Qayyim (d. 751 AH).
* Taftāzānī (d. 793 AH).
* Nūr ad-Dīn Haythamī (d. 807 AH).
* As-Suyūtī (d. 911 AH).
* Ash-Shawkānī (d. 1250 AH).<ref>Dar Intiẓār-e Quqnūs, ṣ 72-76.</ref>

Notably, contemporary prominent Sunni scholars, including Shaykh Abd al-'Azīz b. Bāz, have also validated these hadiths' authenticity. As documented by Khusrawshāhī, Shaykh b. Bāz declared in a discourse on the Mahdi: {{arabic|translation=I have extensive knowledge of these hadiths. As confirmed by Ash-Shawkānī, Ibn Qayyim, and others, they comprise authentic, sound, weak but corroborated, and some fabricated traditions. However, those with reliable chains of transmission suffice! The traditions—whether authentic, mutually supporting, sound, strengthened by additional chains, or even weak but reinforced by concordant sources—provide sufficient evidence for scholars. Their mutawatir (mass-transmitted) status is established through their diverse terminology, meanings, chains, and sources. Authoritative scholars have collectively affirmed their reliability and mutawatir nature, and we have witnessed scholars establish many principles with less substantiation. Evidently, the scholarly consensus confirms Imam al-Mahdi and his end-times appearance. Any isolated contrary opinion carries no weight.}}.<ref>Sayyid Hādī Khosrowshāhī, Muṣliḥ-e Jahānī wa Mahdī-ye Mau‘ūd, Tehrān, Intishārāt-e Iṭṭilā‘āt, chāp-e dovvom, 1374 sh, ṣ 106.</ref>

Shaykh Abd al-Muhsin Al-Abbād, a contemporary Saudi Arabian Sunni scholar who conducted extensive research on the Mahdi (aj), explained his research motivation: {{arabic|translation=I composed this work to address the misconceptions in a Qatari scholar's treatise, to demonstrate the abundance of authentic hadiths prophesying the Mahdi's end-times appearance, and to show the unanimous agreement of Sunni scholars, past and present, excepting those who deviated from established doctrine and adopted peripheral views.}}.<ref>Muṣliḥ-e Jahānī wa Mahdī-ye Mau‘ūd, ṣ 113.</ref>

This scholar produced a detailed analysis of Imam al-Mahdi (aj), establishing the authenticity of related hadiths and prophecies of his appearance. Ustadh Khosrowshahi rendered this research into Persian under the title The Universal Reformer and the Promised Mahdi from Shiite and Sunni Perspectives.

== Documentation of Hadiths about Imam al-Mahdi (aj) in Sunni Sources ==
Analysis of major Sunni hadith compendiums reveals extensive transmission of traditions concerning [[Imam al-Mahdi (aj)]] from [[Prophet Muhammad (s)]].<ref>Al-‘Amīdī, pīshīn, ṣ 69.</ref> Indeed, Sunni hadith scholars, from classical to contemporary periods, have devoted considerable attention to these traditions, incorporating them either within broader collections or in dedicated compilations. Prominent Sunni scholars who have documented these narrations include:
* Abu Dāwūd, Tirmidhī, Ibn Mājjah, and Nasā'ī in their respective Sunan collections.
* Ahmad b. Hanbal in his Musnad.
* Hākim an-Niyshābūrī in Al-Mustadrak 'ala as-Sahīhayn.

Additionally, scholars such as As-Suyūtī, Ibn Kathīr, Ibn Hajar, and the compiler of Kanz al-'Ummāl have produced works specifically focused on Imam al-Mahdi (aj).<ref>Shinākht-e Ḥaḍrat Mahdī (‘aj), ṣ 28.</ref>

Seventeen distinguished Sunni scholars have explicitly declared in their works that the hadiths concerning the Mahdi (aj) are Mutawātir (mass-transmitted).<ref>R.k. Mahdī Pīshwā’ī, Sīrat-e Pīshwāyān, Qom, Intishārāt-e Mu’assasa-ye Imām Ṣādiq, chāp-e hashtom, 1378 sh, ṣ 698.</ref> Al-'Āmidī, whose research encompasses comprehensive studies on this subject, states:
::Hadith specialists, along with numerous scholars and researchers expert in this discipline, have confirmed the Mutawātir status of Mahdi-related traditions in Sunni sources, including the Sahih and Musnad compilations.<ref>Dar Intiẓār-e Quqnūs, ṣ 76.</ref>

He subsequently provides a detailed enumeration of these scholars and their attestations. Notable among them are:
* Barbahārī al-Hanbalī (d. 329 AH).
* Muhammad b. Husayn Al-'Abrī ash-Shāfi'ī (d. 363 AH).
* Qurtubī al-Mālikī (d. 761 AH).
* Hāfiz Jamāl ad-Dīn al-Mizzī (d. 742 AH).
* Ibn Qayyim al-Jawzī (d. 751 AH).
* Shams ad-Dīn as-Sakhāwī (d. 902 AH).
* As-Suyūtī (d. 911 AH).
* Ibn Hajar al-Haytamī (d. 974 AH).
* Al-Muttaqī al-Hindī (d. 975 AH).<ref>Dar Intiẓār-e Quqnūs, ṣ 76-80.</ref>

The Nature of [[Mutawātir Hadiths]] are distinguished by their transmission through such numerous chains of narrators in each generation that collusion in fabrication would be implausible. These traditions establish definitive knowledge ('''Ilm''), in contrast to singular transmissions (''[[khabar al-Wāhid]]''), which yield only probabilistic understanding.<ref>Shaykh ‘Abdullāh Māmaqānī, Miqyās al-Hidāya fī ‘Ilm al-Dirāya, Qom, Mu’assasa Āl al-Bayt li-Iḥyā’ al-Turāth, chāp-e awwal, 1411 q, j 1, ṣ 108-112.</ref>

=== Sunni Scholarly Attestations to the Mutawātir Status of Mahdi Traditions ===
* Hāfiz Abu Abd Allah al-Ganjī ash-Shāfi'ī (d. 658 AH), in his treatise Al-Bayan fi Akhbār Sāhib az-Zamān, affirms: {{arabic|translation=The Prophet's (peace and blessings of Allah be upon him) traditions regarding the Mahdi have attained Mutawātir status through the multiplicity of their transmitters.}}.<ref>Al-Bayān fī Akhbār Ṣāḥib al-Zamān, Qom, Mu’assasa al-Nashr al-Islāmī al-Tābi‘a li-Jamā‘at al-Mudarrisīn, chāp-e shishum, 1417 q, ṣ 124.</ref>
* Ibn Hajar al-Asqalānī ash-Shāfi'ī (d. 852 AH), in Fath al-Bārī fi Sharh Sahīh al-Bukhārī, declares: {{arabic|translation=Mutawātir traditions establish that the Mahdi (aj) will emerge from this community and that Jesus (a) will descend and pray behind him.}}.<ref>Fatḥ al-Bārī bi-Sharḥ Ṣaḥīḥ al-Bukhārī, Bayrūt, Dār al-Ma‘rifa, j 6, ṣ 493-494.</ref>
* Sheikh Mansūr Ali Nasīf, a distinguished contemporary Al-Azhar scholar and author of At-Tāj al-Jāmi' li al-Usūl, states: {{arabic|translation=Both classical and contemporary scholars acknowledge that a descendant of the Prophet (s), named al-Mahdi, shall undoubtedly emerge in the end times. He will unify Muslim territories under his governance, receiving unanimous allegiance from Muslims. His rule will be characterized by justice and religious revitalization. Subsequently, the Dajjal will emerge, followed by the descent of Jesus the Messiah (a), who will either independently eliminate the Dajjal or collaborate with the Mahdi in this task. The Prophet's (peace and blessings of Allah be upon him) pronouncements regarding the Mahdi have been transmitted through numerous noble companions. Prominent hadith authorities, including Abu Dāwūd, Tirmidhī, Ibn Mājjah, Tabarānī, Abu Ya'lā, Al-Bazzāz, Imam Ahmad b. Hanbal, and Hākim an-Niyshābūrī, have preserved these traditions in their compilations.}}.<ref>Al-Tāj al-Jāmi‘ lil-Uṣūl, al-Qāhira, Dār Iḥyā’ al-Kutub al-‘Arabiyya, chāp-e dovvom, j 5, ṣ 310.</ref>

== Prophetic Traditions about Imam al-Mahdi (aj) in Sunni Sources ==
=== The Divine Promise of a Universal Savior ===
* [[Umm Salama]] narrates: {{arabic|translation=I heard the [[Messenger of God (s)]] declare: The promised Mahdi shall emerge from my lineage, from the descendants of [[Fatima (a)]].}}.<ref>Abī Dāwūd, Sunan, taḥqīq: Sa‘īd Muḥammad al-Laḥḥām, Dār al-Fikr, chāp-e awwal, 1410 q, j 2, ṣ 310.</ref>
* [[Imam Ali ibn Abi Talib (a)]] transmits that the Prophet (s) proclaimed: {{arabic|translation='Even if but a single day remains of this world, God will raise from my family a man who will fill the earth with justice and equity, as it had been filled with oppression and injustice.}}.<ref>Abī Dāwūd, Sunan, taḥqīq: Sa‘īd Muḥammad al-Laḥḥām, Dār al-Fikr, chāp-e awwal, 1410 q, j 2, ṣ 310.</ref>
* [[Abu Sa'īd al-Khudrī]] relates: {{arabic|translation=The Prophet (s) said: Our Mahdi will be distinguished by a broad forehead and a refined nose. He will fill the earth with justice and equity, as it had been filled with oppression and tyranny. His reign shall extend seven years.}}.<ref>Abī Dāwūd, Sunan, taḥqīq: Sa‘īd Muḥammad al-Laḥḥām, Dār al-Fikr, chāp-e awwal, 1410 q, j 2, ṣ 208.</ref>

Thus, all Islamic schools share the fundamental belief in [[Imam al-Mahdi (aj)]] and his prophesied emergence as humanity's savior in the end times. The primary divergence among various Islamic schools concerns the timing of the Mahdi's (aj) birth. [[Ibn Abi al-Hadīd]], a prominent Sunni scholar, observes regarding Imam al-Mahdi (aj): {{arabic|translation=Universal Muslim consensus holds that this world and its divine laws shall persist until [[the Mahdi's (aj) manifestation]]}}.<ref>Ṣāfī Gulpāygānī, Luṭf Allāh, Muntakhab al-Athar, Tehrān, Min Manshūrāt Maktabat al-Ṣadr, bī-tā, ṣ 3.</ref>

== Doctrinal Distinctions Between Sunni and Shiite Views on Imam al-Mahdi (aj) ==
While all Islamic [[schools—Sunni]], [[Shiite]], and their derivative branches—unanimously affirm the doctrine of [[Imam al-Mahdi (aj)]] and his eventual emergence, divergent perspectives exist regarding his current existence versus future birth. This theological distinction, particularly pronounced among Sunni schools, centers on two principal positions:

=== The Contemporary Existence of Imam al-Mahdi (aj) ===
Several Sunni scholars maintain that Imam al-Mahdi (aj) has already been born, lives in occultation, and will emerge in the end times. Proponents of this position include:
* Hāfiz Sulaymān b. Ibrāhīm Qundūzī al-Hanafi (d. 1294 AH)
* Sheikh Mu'min b. Hasan b. Mu'min Shablanjī ash-Shāfi'ī
* Sibt b. al-Jawzī (d. 654 AH)
* Ganjī ash-Shāfi'ī (d. 658 AH)
Qundūzī al-Hanafī elaborates in Yanābī' al-Mawadda on the tradition of Imam al-Mahdi's (aj) birth, transmitted by [[Hakīma Khātūn]], daughter of [[Imam al-Jawād (a)]].<ref>Qandūzī Ḥanafī, Sulaymān ibn Ibrāhīm, Yanābī‘ al-Mawadda, Qom, Intishārāt-e Sharīf Raḍī, chāp-e awwal, 1371 sh, j 2, ṣ 464.</ref> Similar traditions are documented by Shablanjī in ''Nūr al-Absār''<ref>Shiblanjī Shāfi‘ī, Mu’min ibn Ḥasan ibn Mu’min, Nūr al-Abṣār, Bayrūt, Dār al-Jubayl, 1409 q, ṣ 342.</ref>, Ibn al-Jawzī in ''Tadhkirat al-Khawās''<ref>Ibn Jawzī, Tadhkirat al-Khawāṣ, Bayrūt, Mu’assasa Ahl al-Bayt, 1401 q, ṣ 325.</ref>, and Ganjī ash-Shāfi'ī in ''Al-Bayān''.<ref>Ganjī Shāfi‘ī, Al-Bayān fī Akhbār Ṣāḥib al-Zamān (‘aj), Manshūrāt Mu’assasa al-Hādī lil-Maṭbū‘āt, 1399 q, ṣ 148.</ref>

=== The Future Birth Perspective ===
The predominant view among Sunni scholars holds that Imam al-Mahdi (aj) will be born prior to his manifestation in the end times.
While the majority of Sunni scholars advocate this latter position, their traditions concur that Imam al-Mahdi (aj) will descend from [[the Prophet (s)]], [[Ali ibn Abi Talib (a)]], and [[Fatima (a)]]. They further acknowledge his lineage through [[Imam al-Husayn (a)]], [[Imam ar-Ridā (a)]], and [[Imam al-Hasan al-'Askarī (a)]]<ref>Jūwaynī, Ibrāhīm ibn Muḥammad, Farā’id al-Simṭayn, Bayrūt, Mu’assasa al-Muḥammadī lil-Ṭibā‘a wa al-Nashr, chāp-e awwal, 1400 q, j 2, ṣ 318, 320, 323, 329, 337.</ref>, though they maintain that this promised Imam has yet to be born.

== References ==
{{footnotes|۲}}
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| subbranch1 =مهدویت نزد اهل‌سنت
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| تیترها =
| ویرایش =شد
| لینک‌دهی =شد
| ناوبری =
| نمایه =
| تغییر مسیر =شد
| ارجاعات =
| بازبینی نویسنده =
| ارزیابی کمی =
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{{text end}}
{{footnotes}}
[[fa:امام زمان(ع) در عقاید اهل‌سنت]]
[[ms:Imam Mahdi as Dalam Keyakinan Ahlusunah]]
[[es:El Imam Mahdi (P) en las Creencias de los Sunitas]]
[[ar:الإمام المهدي (ع) في عقائد أهل السنة]]

Imam al-Mahdi (aj) in Sunni Beliefs

2025-02-20T20:21:41Z

Hamedhakimipoor: /* References */

Fatima (a) as a Noble Example to Follow

2025-02-20T18:34:05Z

Hamedhakimipoor: /* Resources */

{{text start}}
{{question}}
How can women and girls take inspiration from Fatima al-Zahra (a)?
{{question end}}
{{answer}}
{{portal|فاطمی|خانواده|مدیا}}
Fatima al-Zahra (a) is one of the most prominent women in the Islamic world, presented as a noble example for women to emulate due to her virtues and moral qualities. [[The Messenger of God (s)]] described his daughter [[Fatima al-Zahra (a)]] as someone whose [[faith in God]] deeply penetrated her heart. In response to the Prophet's (s) inquiry about his wife, [[Ali (a)]] described Fatima (a) as his best companion and a helper on the path of obedience to God.

Fatima al-Zahra (a) was deeply fond of [[Charity|charity]] and [[Almsgiving|almsgiving]]. She often gave her food to the needy, enduring hunger herself. On her wedding night, she even gave her bridal gown to a poor man. Her strong connection with the [[Qur’an]] and her dedication to teaching its principles to her children, along with her keen understanding of political and social matters, were among her many virtues. The personal life of Fatima al-Zahra (a), including her affection for her husband and children, has been portrayed as a model for mothers and women to follow.

== The Characteristics of Fatima al-Zahra (a) ==
{{quote|Imam al-Hasan al-Mujtaba (a) said: "I saw my mother Fatima (a) standing at dawn on Friday, continually bowing and prostrating in prayer. She prayed for the believers, mentioning them by name, but she did not pray for herself. I asked her, 'Why did you not pray for yourself?' She replied, 'O my son, first the neighbor, then the family.<ref>Arbalī, ‘Alī ibn ‘Īsā, taṣḥīḥ: Ibrāhīm Miyānjī, Tehrān, Intishārāt-e Islāmiyya, 1382 sh.</ref>}}

Despite her short life, Fatima al-Zahra (a) remains a significant example for people, especially women. Her characteristics include the following: deep devotion and worship, a sincere relationship with her mother, companionship with her father, chastity and observance of hijab, being a perfect spouse to her husband, leading a simple life, a strong connection with the Qur'an and teaching its principles to her children, adhering to order and rules in life, sharing household tasks with her servant (despite having one), caring for others, respecting children's individuality, and observing fairness among them.<ref>Majlisī, Muḥammad Bāqir ibn Muḥammad Taqī, Biḥār al-Anwār al-Jāmi‘a li-Durar al-Akhbār al-A’imma, Bayrūt, Dār Iḥyā’ al-Turāth al-‘Arabī, 1403 q, j 43, ṣ 91.</ref>

=== Faith, Piety, and Worship ===
* The Messenger of God (s), speaking about his daughter Fatima al-Zahra (a), said:
::“Faith in God had deeply penetrated Fatima’s (a) heart to such an extent that she abandoned everything to worship God.”<ref>Majlisī, Biḥār al-Anwār al-Jāmi‘a li-Durar al-Akhbār al-A’imma, j 43, ṣ 46.</ref>
* Al-Hasan al-Basri (21–110 H), one of the most renowned ascetics in Islamic history, stated:
::“Fatima al-Zahra (a) was the most pious of people. In her devotion to the Almighty God, she stood so long in worship that her blessed feet became swollen.”<ref>Majlisī, Biḥār al-Anwār al-Jāmi‘a li-Durar al-Akhbār al-A’imma, j 43, ṣ 76.</ref>
* [[Äicha]], the wife of the Prophet (s), said:
::“After the [[Messenger of God (s)]], I do not know anyone more truthful than Fatima (a).”<ref>Majlisī, Muḥammad Bāqir ibn Muḥammad Taqī, Biḥār al-Anwār al-Jāmi‘a li-Durar al-Akhbār al-A’imma, Bayrūt, Dār Iḥyā’ al-Turāth al-‘Arabī, 1403 q, j 43, ṣ 84.</ref>
{{quote|Ali Shariati remarked: “I wanted to say that Fatima (a) is the daughter of Muhammad (s), but I realized that this does not fully describe Fatima (a). I wanted to say that Fatima (a) is the wife of Ali (a), but I saw that this too does not completely define Fatima (a). I wanted to say that Fatima (a) is the mother of Hasanayn (Imam al-Hasan al-Mujtaba (a) and Imam al-Husayn (a)), but again I realized that this does not fully capture who Fatima (a) is. I wanted to say that Fatima is the mother of Zaynab (a), but once more, I found that this does not entirely explain Fatima (a). These are all aspects of Fatima (a), yet none of them fully encapsulates her. Fatima (a) is uniquely and solely Fatima (a)…”<ref>Sharī‘atī, ‘Alī, Fāṭima Fāṭima Ast, Tehrān, Intishārāt-e Salmān, 1357 sh, ṣ 134.</ref>}}

=== Hijab and Modesty ===
After the passing of the Messenger of God (s), Fatima al-Zahra (a) was compelled to address [[non-Mahrams]]. She delivered a sermon in the mosque but requested that the women of Banu Hashim accompany her on her way there. In the mosque, a curtain was placed between the men and women, and she delivered her sermon from behind it. This manner of participation in society was presented as a model for women's presence in the community, demonstrating that a woman can be active in society while maintaining modesty and chastity.<ref>Ibn Abī al-Ḥadīd, ‘Abd al-Ḥamīd ibn Hibat Allāh, Sharḥ Nahj al-Balāgha, taḥqīq: Muḥammad Abū al-Faḍl Ibrāhīm, Qom, Maktabat Āyat Allāh al-Mar‘ashī al-Najafī, 1414 q, j 16, ṣ 249.</ref>

=== Her Relationship with Her Husband ===
* From the day she entered the simple home of [[Imam Ali (a)]] to the final day of her life, Fatima al-Zahra (a) remained her husband’s steadfast companion. When the Prophet (s) asked Imam Ali (a) about his wife, he described Fatima (a) as his closest friend and helper on the path of obedience to [[God]].<ref>Majlisī, Muḥammad Bāqir ibn Muḥammad Taqī, Biḥār al-Anwār, Bayrūt: Dār Iḥyā’ al-Turāth al-‘Arabī, 1403 q, j 43, ṣ 117.</ref>
* Mutual respect between spouses requires refraining from disclosing the challenges of life to others. One day, Fatima (a) visited her father, with signs of weakness and hunger visible on her face. When the [[Messenger of God (s)]] saw her condition, he raised his hands to the heavens and said, “O God, turn my child’s hunger into satisfaction and restore her state.<ref>Majlisī, Biḥār al-Anwār al-Jāmi‘a li-Durar al-Akhbār al-A’imma, j 43, ṣ 62.</ref>

=== Her Relationship with Her Children ===
* [[Salman al-Farisi]] narrated:
::One day, I saw Fatima (a) grinding wheat. At that moment, her son [[al-Husayn (a)]] began to cry impatiently. I offered to either grind the wheat for her or calm the child. She said, “It is my priority to calm my child; you may turn the mill.”<ref>Majlisī, Biḥār al-Anwār al-Jāmi‘a li-Durar al-Akhbār al-A’imma, j 43, ṣ 280.</ref>
* In her final moments, Fatima al-Zahra (a) was deeply concerned for her children. Her greatest worry was that they would be deprived of their mother. For this reason, she advised Imam Ali (a) to choose a wife after her who could properly care for and raise their children.<ref>Majlisī, Biḥār al-Anwār al-Jāmi‘a li-Durar al-Akhbār al-A’imma, j 43, ṣ 178.</ref>
* It is reported that Fatima al-Zahra (a) played with her son [[Imam al-Hasan (a)]], lifting him up while saying:
::“My son al-Hasan, be like your father; distinguish between right and wrong. Worship God, who is the source of many blessings, and never align yourself with wrongdoers.”<ref>Majlisī, Muḥammad Bāqir ibn Muḥammad Taqī, Biḥār al-Anwār, Bayrūt: Dār Iḥyā’ al-Turāth al-‘Arabī, 1403 q, j 43, ṣ 286.</ref>

=== Interaction with People ===
A woman once came to Fatima (a) and said:
::“I have an elderly and weak mother who makes many mistakes in her prayers. She sent me to ask you how she should perform her prayers.”
Fatima (a) replied:
::“Ask whatever you wish.”
The woman continued to ask questions until she reached ten, and Fatima (a) answered each one with joy. The woman, feeling ashamed of asking so many questions, said:
::“I will not trouble you further.”
Fatima (a) reassured her, saying:
::“Ask again if needed.” To encourage the woman, she added, “If someone is tasked with carrying a heavy load to a great height and is promised a reward of one hundred thousand dinars, would they feel burdened?” The woman replied, “No.” Fatima (a) said, “The reward I receive from God for answering questions is far greater, and I never feel tired or weary.” She then said, “I heard from the Messenger of God (s) that on the Day of Resurrection, the scholars of [[Islam]] will stand before God and be rewarded according to their efforts in guiding people.”<ref>Nūrī, Ḥusayn ibn Muḥammad Taqī, Mustadrak al-Wasā’il wa Mustanbaṭ al-Masā’il, Qom, Mu’assasa Āl al-Bayt (‘alayhim al-salām), j 17, ṣ 317-318.</ref>

=== Charity and Generosity ===
Fatima al-Zahra (a) was deeply devoted to charity and giving to others. After the wedding ceremony of Fatima (a) and Imam Ali (a), a poor man came to their house seeking help. Fatima (a) gave him her wedding dress and chose to wear older clothes instead.<ref>Ṣafūrī, ‘Abd al-Raḥmān ibn ‘Abd al-Salām, Nuzhat al-Majālis wa Mukhtār al-Nafā’is, j 2, ṣ 175, Miṣr, al-Maṭba‘a al-Kastalliyya, 1283 q; Shūshtarī, Qāḍī Nūr Allāh, Iḥqāq al-Ḥaqq wa Izāhaq al-Bāṭil, j 10, ṣ 401, Qom, Maktabat Āyat Allāh al-Mar‘ashī al-Najafī, chāp-e awwal, 1409 q.</ref> On many occasions, she gave her food to the needy, even when it meant going hungry herself.<ref>Maḥallātī, Dhubīḥ Allāh, Riyāḥīn al-Sharī‘a, Tehrān, Dār al-Kutub al-Islāmiyya, 1396 sh, j 1, ṣ 72.</ref>

== Resources ==
{{footnotes|۲}}
{{tree
| main branch = تاریخ
| subbranch1 = زنان اسوه
| subbranch2 =حضرت فاطمه
| subbranch3 =
}}
{{تکمیل مقاله
| شناسه =شد
| تیترها =شد
| ویرایش =شد
| لینک‌دهی =شد
| ناوبری =
| نمایه =
| تغییر مسیر =
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{{text end}}
[[fa:الگو بودن حضرت فاطمه(س)]]
[[ps:د حضرت فاطمه (س) بیلګتوب]]
[[fr:Fatima (a) est un bel exemple à suivre]]
[[ar:کون السیدة فاطمة (علیها السلام) قدوة]]
[[bn:হযরত ফাতিমা (সা.আ.) অনুকরণীয় আদর্শ]]
[[ru:Образцовость Фатимы (А)]]
[[es:El Ejemplo de La Excelentísima Fátima (P)]]

Fundamental Principles of Religion

2025-02-20T18:11:32Z

Hamedhakimipoor: /* References */

The Curse on the Army of Kufa by Imam Hussein (AS)

2025-02-20T17:24:01Z

Hamedhakimipoor: /* Referenes */

{{text start}}
{{question}}
Is it true that Imam Hussein (AS) cursed the people of Kufa on the Day of Ashura?
{{question end}}
{{answer}}
{{portal|اندازه=گوچک|امام حسین}}
'''The Curse on the Army of Kufa by Imam Hussein (AS)''' occurred on the [[Day of Ashura]], when the [[Imam (AS)]] cursed the Kufan army for breaking their pledge.<ref>Najmī, Muḥammad Ṣādiq, Sukhanān-e Ḥusayn ibn ‘Alī (‘a) az Madīna tā Karbalā, Qom, Būstān-e Kitāb, 1381 sh, ṣ 252.</ref> This curse appears at the end of Imam Hussein's (AS) second sermon on the Day of Ashura.<ref name=":0">Khwārazmī, Muwafaq ibn Aḥmad, Maqtal al-Ḥusayn (‘alayhi al-salām), bī-jā, Anwār al-Hudā, 1423 q, j 2, ṣ 10.</ref> In this prayer, [[Imam Hussein (AS)]] asks [[Allah]] to afflict the [[Kufans]] with certain calamities, mentioned below, due to their oppression and betrayal.

== Imam Hussein's (AS) Curses ==
Imam Hussein (AS) made two specific curses on the [[Day of Ashura]]:
* Withholding of rain and drought similar to the drought during the time of [[Prophet Yusuf]].
* Subjugation under the punishment by a Thaqafi slave<ref name=":0"/>
At one point during the Day of Ashura, Imam Hussein (AS) cursed them saying:
::"O Allah! Withhold Your mercy's rain from them, and afflict them with drought like in the time of Yusuf, and set upon them a man from the Thaqafi tribe to make them drink from a bitter, poisonous cup."<ref>Al-Luhūf fī Qatlā al-Ṭufūf, Sayyid ibn Ṭāwūs, ṣ 99, Tehrān, Nashr-e Jahān, chāp-e awwal, 1348 sh.</ref>

Some scholars interpret the Thaqafi person mentioned by the Imam (AS) to be [[Mukhtar al-Thaqafi]].<ref>Ḥusaynī Shahrastānī, Hibat al-Dīn, Nahḍat al-Ḥusayn (‘alayhi al-salām), Karbalā, Rābiṭat al-Nashr al-Islāmī, 1969 m, ṣ 179.</ref> Additionally, [[Al-Hajjaj ibn Yusuf al-Thaqafi]], who was also from the Thaqif tribe<ref>Ibn Qutayba, Al-Ma‘ārif, taḥqīq: Tharwat ‘Akāsha, al-Qāhira, al-Hay’a al-Miṣriyya al-‘Āmma lil-Kitāb, 1992 m, ṣ 395.</ref> and governor of Kufa, was extremely hostile toward the Shia and killed many [[Kufans]].<ref>Ja‘farīyān, Rasūl, Tārīkh al-Khulafā’, j 2, ṣ 687.</ref>

""

{{text and translation
| title= نفرین مردم کوفه توسط امام حسین(ع)
| عنوان ستون راست =text
| عنوان ستون چپ = translation|اللّهُمَّ احْبِسْ عَنْهُمْ قَطْرَ السَّماءِ وَابْعَثْ عَلَیْهِمْ سِنِینَ کَسِنی یُوسُفَ وَسَلِّط عَلَیْهِمْ غُلامَ ثَقیف یَسْقیهِمْ کَاساً مُصَبَّرَةً فَلا یَدَعُ فیهم اَحَداً قَتْلَةً بَقَتْلَةٍ وَضَرْبَةً بِضَرْبَةٍ یَنْتَقِمُ لی وَلاَوْلیائی وَلاهْلِ بَیْتی وَاشْیاعِی مِنْهُمْ فَاِنَّهُمْ کَذَّبُونا وَخَذَلُونا وَاَنْتَ رَبُّنا عَلَیْکَ تَوَکَّلْنا وَاَلیْکَ الْمَصیرُ.|O Allah! Cut off the drops of rain from them and send upon them years (of hardship) like the years of Yusuf (AS), and empower over them the Thaqafi slave to make them drink from the bitter cup of humiliation. Let none among them escape punishment; kill them for their killings and strike them for their strikes. Let him take my revenge and the revenge of my household and followers, for they have denied us and abandoned our aid against the enemy. You are our Lord, upon You we rely, and to You is our return.}}

== Referenes ==
{{footnotes|۲}}
{{tree
| main branch =تاریخ
| subbranch1 =تاریخ و سیره معصومان
| subbranch2 =امام حسین(ع)
| subbranch3 =
}}
{{تکمیل مقاله
| شناسه =-
| تیترها =-
| ویرایش =شد
| لینک‌دهی =شد
| ناوبری =
| نمایه =
| تغییر مسیر =شد
| ارجاعات =
| بازبینی =شد
| تکمیل =
| اولویت =ج
| کیفیت =ب
}}
{{text end}}
[[رده:درگاه امام حسین(ع)]]
[[fa:نفرین شدن سپاه کوفه توسط امام حسین(ع)]]
[[bn:কুফার সৈন্যদলকে ইমাম হুসাইনের (আ.) অভিশাপ]]
[[ms:Imam Husain as Melaknat Tentara Kufah]]
[[ru:Проклятие куфийского войска Имамом Хусейном (А)]]
[[ur:لشکر کوفہ کے بارے میں امام حسین (ع) کی بد دعا]]

Comparing Imam Hussein (AS) and Jesus (AS) on the Matter of Sacrifice

2025-02-20T17:11:20Z

Hamedhakimipoor: /* Refrences */

{{text start}}
{{question}}
Are Muslims' views about Imam Hussein (AS) similar to Christians' views about Jesus (AS)? In other words, do we believe that Imam Hussein (AS) was killed so that Muslims could weep for his oppression and enter paradise, just as Christians believe that Jesus was crucified to atone for humanity's sins?
{{question end}}
{{answer}}
{{portal|امام حسین}}
The concept of Jesus's (AS) sacrifice in [[Christianity]] means that due to [[Adam's sin]], the human race became sinful, and God sent [[Jesus (AS)]] to be sacrificed as atonement for Adam's sin.

According to Christian belief, humans have no path to salvation on their own, so God sent his son for sacrifice and human salvation.<ref>Henrī Tīsan, Ilāhiyyāt-e Masīḥī, tarjuma: Ṭāṭāwus Mīkā’īlīyān, ṣ 43 wa 204.</ref> The Bible states: "He came to take away sins by sacrificing himself."<ref>Nāmih bih ‘Ibrāniyān 9:26.</ref> Christians, following Paul, believe that religious duties and law are not the solution, and salvation can only be achieved through belief in Jesus's (AS) sacrifice.
::"God cannot forgive sin through repentance alone. Such an act is impossible for a just God. God can only forgive when the penalty is paid. Christ (through his death) paid the sinner's penalty."<ref>Henrī Tīsan, Ilāhiyyāt-e Masīḥī, tarjuma: Ṭāṭāwus Mīkā’īlīyān, ṣ 220.</ref>

This belief regarding [[Imam Hussein (AS)]] is incorrect and Shia beliefs stand in complete opposition to it. Imam Hussein (AS) described his movement and uprising in these words: {{arabic|أَنِّي لَمْ أَخْرُجْ أَشِراً وَ لَا بَطِراً وَ لَا مُفْسِداً وَ لَا ظَالِماً وَ إِنَّمَا خَرَجْتُ لِطَلَبِ الْإِصْلَاحِ فِي أُمَّةِ جَدِّي ص أُرِيدُ أَنْ آمُرَ بِالْمَعْرُوفِ وَ أَنْهَى عَنِ الْمُنْكَر|translation=I did not rise up in wantonness or arrogance, nor to spread corruption or oppression, but I rose to seek reform in my grandfather's nation, wanting to enjoin what is right and forbid what is wrong.}}.<ref>Majlisī, Muḥammad Bāqir, Biḥār al-Anwār, j 44, ṣ 328, Bāb 37.</ref>

The concept of "sacrifice" comes from Christian teachings and is incompatible with Islamic beliefs. [[The Quran]] rejects the crucifixion of Jesus (AS) and maintains that someone else was crucified in his place.<ref>Sūrat al-Nisā’ 157.</ref> The Quran considers the entire notion of Jesus's (AS) death to be incorrect. According to Muslims, all [[divine prophets]] are infallible, and [[Adam]] only committed a "leaving of the better" (''[[tark al-awla]]'') and did not commit any sin that would require Jesus's sacrifice for the forgiveness of him and his descendants.
{{answer end}}

== Refrences ==
{{footnotes|۲}}
{{tree
| main branch = ادیان و مذاهب
| subbranch1 = اسلام
| subbranch2 = مقایسه اسلام با سایر ادیان
| subbranch3 =
}}
{{تکمیل مقاله
| شناسه =-
| تیترها =-
| ویرایش =شد
| لینک‌دهی =
| ناوبری =
| نمایه =
| تغییر مسیر =
| ارجاعات =
| بازبینی نویسنده =
| بازبینی =
| تکمیل =
| اولویت =ج
| کیفیت =ب
}}
{{text end}}
[[fa:مقایسه امام حسین(ع) با حضرت عیسی(ع) در مسئله فداشدن]]
[[bn:আত্মোৎসর্গ ইস্যুতে হযরত ঈসা’র (আ.) সাথে হযরত ইমাম হুসাইন (আ.)-এর তুলনা]]
[[ur:امام حسین (ع) اور حضرت عیسیٰ (ع) کا قربانی اور فدیہ میں موازنہ]]
[[رده:امام حسین(ع)]]
[[رده:درگاه امام حسین(ع)]]

Charity in the Qur'an

2025-02-19T20:30:12Z

Hamedhakimipoor: /* Sources */

{{text start}}
{{question}}
What is the status, significance, and impact of charity (infaq) in the Qur'an?
{{question end}}
{{answer}}
'''Charity''' ('''infaq''') is one of the most fundamental and central elements of religiosity, repeatedly emphasized in the Qur'an, with a great reward promised for it. Its benefits include purification of the soul, attainment of righteousness and spiritual ranks, and alleviation of poverty in society.

In the Qur'an, those who give in charity are described as believers, the pious, and the virtuous. Alongside attributes such as faith in the unseen, patience, righteousness, and establishing prayer, charity is considered a defining characteristic of a true Muslim, to whom God promises paradise.

According to the Qur'an, the deserving recipients of charity include the poor, the needy, orphans, stranded destitute travelers, and the destitute.

== The Virtue and Significance of Charity (Infaq) ==
''Infaq'', or giving in the way of [[God]], refers to the act of sharing one’s resources granted by God for divine purposes.<ref>Mo'ini, Mohsen, "Enfâq," Dânesh-nâme-ye Qur'ân va Qur'ân-Pazhuhi, ed. Bahâ' od-Din Khoramshâhi, Tehran, Dustân, Nâhid, 1381 SH, vol 1, p 313.</ref> It is one of the most esteemed moral values, frequently emphasized in the Qur'an. God promises a great reward and paradise for those who engage in ''infaq''<ref>Suras: Hadid, verse 11; Anfâl, verse 60; Tawba, verse 21; Baqara, verse 261; Qasas, verse 54; Baqara, verse 274.</ref>, multiplying the wealth they give several times over.<ref>Sura Baqara, verse 274.</ref> Furthermore, those who practice infaq will be free from fear and sorrow.

The Qur'an contains hundreds of verses addressing support for the needy, including ''[[zakat]]'', ''[[khums]]'', ''[[sadaqah]]'', ''infaq'', interest-free loans, feeding the hungry, self-devotion and etc.<ref>Qara’ati, Mohsen. Tafsir-e Nur. Vol. 9, p. 461. Tehran: Markaz-e Farhangi-ye Dars-hayi az Qur’ân, 1388 SH.</ref> It provides clear guidance on the type and amount of charity, as well as the qualifications of both the giver and the recipient. The [[Qur'an]] repeatedly commands believers to give generously<ref>Sura Baqara, verse 195.</ref>, sometimes using reproachful tones, questioning why they would hesitate to give when everything ultimately belongs to God.<ref>Sura Hadid, verse 10.</ref>

Infaq serves both spiritual and social purposes:
# '''Spiritual Elevation''': It elevates an individual's spiritual standing to noble heights.
# '''Social and Economic Impact''': It contributes to improving the economic and social conditions of society.
Numerous verses highlighting the attributes of the pious and virtuous include recommendations for infaq. It is considered one of the most critical obligations in Islam, encompassing both حقوق الناس (the rights of people) and حقوق الله (the rights of God).<ref>Tabâtabâ’i, Mohammad Hossein. Al-Mizân fi Tafsir al-Qur’ân. Translated by Mohammad Bâqer Mousavi Hamadâni, vol. 2, p. 587. Qom: Daftar-e Enteshârât-e Eslâmi, 1374 SH.</ref>
God reassures believers that whatever they give in charity will be compensated by Him.<ref>Sura Baqara, verse 272; Sura Fâtir, verse 29; Sura Sabâ’, verse 39.</ref> In one verse, infaq is likened to a seed that produces seven hundred grains, symbolizing the immense reward for this act.<ref>Sura Baqara, verse 261. Sobhâni, Ja‘far. “Mithl-hâ-ye Zibâ-ye Qur’ân.” Dars-hayi az Maktab-e Eslâm Journal, no. 9 (80).</ref> Scholars of Qur'anic exegesis describe infaq as a profitable trade, as God Himself guarantees its return.<ref>Makârem Shirâzi, Nâser. Tafsir-e Nemuneh. Vol. 18, p. 117. Tehran: Dâr al-Kutub al-Eslâmiyya, 1371 SH.</ref>

{{quote|"By no means shall you attain to righteousness until you spend (benevolently) out of what you love".(Surah Aal-e-Imran, 3:92)}}

=== Purification (Tazkiyah) ===
One of the significant effects of charity (infaq) is purification, as highlighted in the Qur'anic verse: {{quran|الَّذِی یُؤْتِی مَالَهُ یَتَزَکَّیٰ|ترجمه=He who gives his wealth to purify himself.|سوره=Al-Lail|آیه=18}}.

Commentators explain that the term "purify" (يتَزَكّىٰ) here indicates the intent of drawing closer to God with sincerity. This purification could mean either spiritual and moral growth or cleansing wealth, as tazkiyah encompasses both "growth" and "purification." Another verse elaborates: {{quran|الَّذِی یُؤْتِی مَالَهُ یَتَزَکَّیٰ|ترجمه=Take alms out of their property, you would cleanse them and purify them thereby, and pray for them; surely your prayer is a relief to them.|سوره=At-Tawbah|آیه=103}}.<ref>Makârem Shirâzi, Nâser. Tafsir-e Nemuneh. 10th ed., vol. 27, p. 82. Tehran: Dâr al-Kutub al-Eslâmiyya, 1371 SH.</ref>

According to the Qur'an, infaq erases sins and enables a person to achieve righteousness: {{quran|الَّذِی یُؤْتِی مَالَهُ یَتَزَکَّیٰ|ترجمه=You will never attain piety unless you spend from that which you love.|سوره=Aal-e-Imran|آیه=92}}.

The secret of infaq’s transformative power lies in its ability to release the human soul from the chains of material attachment.<ref>Mesbâh Yazdi, Mohammad Taqi. Rastgarân. Vol. 1, p. 59. Qom: Mo’asseseh-ye Âmozeshi va Pazhuheshi-ye Emâm Khomeini (RA), n.d.</ref> As [[Martyr Murtaza Mutahhari]] states,
::"When a person gives something of their own, they embody the merciful nature of God, which plays a crucial role in nurturing their humanity."<ref>Motahhari, Morteza. Majmou‘e-ye Âthâr. Vol. 26, p. 126. Tehran: Sadra, 1390 SH.</ref>
Additionally, the exegete of [[Majma' al-Bayan]] emphasizes that a true giver seeks purity in the sight of God, avoiding ostentation and fame.<ref>Tabarsi, Fazl ibn Hasan. Majma‘ al-Bayân. Translated by Ahmad Beheshti et al., vol. 27, p. 131. Tehran: Farâhâni, n.d.</ref>

=== Eradication of Poverty ===
The [[Qur'an]] extensively discusses the economic duties of believers, with infaq appearing in more than eighty instances in various forms, urging Muslims to allocate part of God’s blessings to others.<ref>Montazeri, Hossein ‘Ali. Eslâm Din-e Fetrat. Vol. 1, p. 574. Tehran: Sâyeh, 1385 SH.</ref>

One of the primary aims of infaq is to eradicate poverty. Religious scholars assert that the culture of infaq encourages individuals to care for the well-being and livelihood of others.
When implemented as the Qur'an envisions, infaq can significantly alleviate, and possibly eliminate, poverty—one of humanity's most pressing issues. Commentators highlight that Islam seeks to abolish unjust disparities between the wealthy and the poor, stemming from societal inequities. To achieve this, Islam offers comprehensive economic measures, with infaq and financial aid as central elements.<ref>Makârem Shirâzi, Nâser. Tafsir-e Nemuneh. Vol. 2, p. 316. Tehran: Dâr al-Kutub al-Eslâmiyya, 1371 SH.</ref>

Acts of charity and striving to alleviate poverty are considered righteous deeds, repeatedly emphasized in the Qur'an. Conversely, those who hoard wealth and refuse to spend in the way of God are sternly warned: {{quran||ترجمه=those who hoard up gold and silver and do not spend it in Allah's way, announce to them a painful chastisement.|سوره=At-Tawbah|آیه=34}}.

Hoarding wealth and neglecting infaq are prohibited in Islamic teachings, with severe condemnation directed toward those who engage in such practices.<ref>Montazeri, Hossein ‘Ali. Eslâm Din-e Fetrat. Vol. 1, p. 576. Tehran: Sâyeh, 1385 SH.</ref>

== Attributes of Those Who Give in Charity (Infaq) ==
[[The Qur'an]] describes those who give in charity with admirable qualities, highlighting their elevated spiritual and moral stature. Among them are:
• The Pious (Muttaqin): {{quran||ترجمه=Those who spend (benevolently) in ease as well as in straitness, and those who restrain (their) anger and pardon men; and Allah loves the doers of good (to others).|سوره=Aal-e-Imran|1آیه=34}}.
• Believers and the Successful (Muflihun): {{quran||ترجمه=They believe in the unseen, establish prayer, and spend from what God has provided for them|سوره=Al-Baqarah|آیه=3}}.<ref>Surah At-Taghabun: 16.</ref>
• The Virtuous (Muhsinin): {{quran||ترجمه=Charity is regarded as one of the manifestations of goodness|سوره=Al-Baqarah|آیه=177}}.
• The Truthful (Sadiqun): {{quran||ترجمه=Those who believe in God and His Messenger, and strive in His path with their wealth and lives, are described as truthful|سوره=Al-Hujurat|آیه=15}}.
The Qur'an also highlights the consistency of charity, as the righteous are praised for giving in both ease and hardship. They set aside a portion of their wealth specifically for the poor and needy.<ref>Surah Adh-Dhariyat: 19</ref>

== Who Deserves Charity? ==
The Qur'an specifies those eligible to receive charity, emphasizing the importance of addressing societal needs. These groups include:
* The poor (fuqara’), the needy (masakin), stranded destitute travelers, orphans, and the deprived.
* Those responsible for distributing charity, individuals whose hearts need reconciliation, debtors, and those in the path of God, {{quran||ترجمه=Alms are only for the poor and the needy, and the officials (appointed) over them, and those whose hearts are made to incline (to truth) and the (ransoming of) captives and those in debts and in the way of Allah and the wayfarer; an ordinance from Allah; and Allah is knowing, Wise.|سوره=At-Tawbah|آیه=60}}.

The Qur'an distinguishes between mandatory acts of charity—such as [[zakat]], [[khums]], expiatory payments ([[kafarat]]), and certain forms of fidya—and voluntary acts, including endowments ([[waqf]]), providing shelter, bequests, and donations. Both categories serve to foster a culture of generosity and communal care.<ref>Tabâtabâ’i, Mohsen. Tafsir al-Mizân. Translated by Mohammad Bâqer Mousavi. Vol. 2, p. 587. Qom: Daftar-e Enteshârât-e Eslâmi, 1374 SH.</ref>

[[File:پرونده:کتاب انفاق نوشته امام موسی صدر.jpg|200px|thumb|The Book of Al-Infaq by Imam Musa Sadr]]

== The Method of Giving in Charity (Infaq) ==
[[The Qur'an]] regards both open and secret forms of charity as commendable, promising rewards for each.<ref>Sura Al-Baqarah, verse 284</ref> However, it emphasizes that secret charity is preferable: " If you give alms openly, it is well, and if you hide it and give it to the poor, it is better for you; and this will do away with some of your evil deeds; and Allah is aware of what you do." <ref>Surah Al-Baqarah: 271</ref>
Open Charity: Openly giving charity has its benefits, such as encouraging others to engage in this virtuous act and fostering a culture of generosity within society.
Secret Charity: Concealed charity is free from ostentation, boasting, or causing harm or humiliation to the recipient. It is deeply valued for its profound spiritual and emotional impact on both the giver and the recipient.

== Sources ==
{{footnotes|۲}}
[[fa: انفاق در قرآن]]
[[bn: কোরআনের দৃষ্টিতে ইনফাক]]
[[ur: انفاق قرآن کریم کی روشنی میں]]
[[ms: Infak Dalam Al-Quran]]
[[ar: الإنفاق في القرآن]]
[[ru:Пожертвования (Инфак) в Коране]]
{{tree
| main branch = علوم و معارف قرآن
|subbranch1 = اخلاق در قرآن
|subbranch2 = فضایل اخلاقی
|subbranch3 =
}}
{{تکمیل مقاله
| شناسه =شد
| تیترها =شد
| ویرایش =شد
| لینک‌دهی =شد
| ناوبری =
| نمایه =
| تغییر مسیر =شد
| ارجاعات =
| ارزیابی کمی =
| تکمیل =
| اولویت =ب
| کیفیت =ب
}}
{{text end}}

Fatima (a) as a Noble Example to Follow

2025-02-19T18:55:20Z

Hamedhakimipoor:

Fatima (a) as a Noble Example to Follow

2025-02-19T18:49:04Z

Hamedhakimipoor: /* Resources */

{{text start}}
{{question}}
How can women and girls take inspiration from Fatima al-Zahra (a)?
{{question end}}
{{answer}}
{{portal|فاطمی|خانواده|مدیا}}
Fatima al-Zahra (a) is one of the most prominent women in the Islamic world, presented as a noble example for women to emulate due to her virtues and moral qualities. [[The Messenger of God (s)]] described his daughter [[Fatima al-Zahra (a)]] as someone whose [[faith in God]] deeply penetrated her heart. In response to the Prophet's (s) inquiry about his wife, [[Ali (a)]] described Fatima (a) as his best companion and a helper on the path of obedience to God.

Fatima al-Zahra (a) was deeply fond of [[Charity|charity]] and [[Almsgiving|almsgiving]]. She often gave her food to the needy, enduring hunger herself. On her wedding night, she even gave her bridal gown to a poor man. Her strong connection with the [[Qur’an]] and her dedication to teaching its principles to her children, along with her keen understanding of political and social matters, were among her many virtues. The personal life of Fatima al-Zahra (a), including her affection for her husband and children, has been portrayed as a model for mothers and women to follow.

== The Characteristics of Fatima al-Zahra (a) ==
{{quote|Imam al-Hasan al-Mujtaba (a) said: "I saw my mother Fatima (a) standing at dawn on Friday, continually bowing and prostrating in prayer. She prayed for the believers, mentioning them by name, but she did not pray for herself. I asked her, 'Why did you not pray for yourself?' She replied, 'O my son, first the neighbor, then the family.(((1)))}}

Despite her short life, Fatima al-Zahra (a) remains a significant example for people, especially women. Her characteristics include the following: deep devotion and worship, a sincere relationship with her mother, companionship with her father, chastity and observance of hijab, being a perfect spouse to her husband, leading a simple life, a strong connection with the Qur'an and teaching its principles to her children, adhering to order and rules in life, sharing household tasks with her servant (despite having one), caring for others, respecting children's individuality, and observing fairness among them.(((2)))

=== Faith, Piety, and Worship ===
* The Messenger of God (s), speaking about his daughter Fatima al-Zahra (a), said:
::“Faith in God had deeply penetrated Fatima’s (a) heart to such an extent that she abandoned everything to worship God.”(((3)))
* Al-Hasan al-Basri (21–110 H), one of the most renowned ascetics in Islamic history, stated:
::“Fatima al-Zahra (a) was the most pious of people. In her devotion to the Almighty God, she stood so long in worship that her blessed feet became swollen.”(((4)))
* [[Äicha]], the wife of the Prophet (s), said:
::“After the [[Messenger of God (s)]], I do not know anyone more truthful than Fatima (a).”(((5)))
{{quote|Ali Shariati remarked: “I wanted to say that Fatima (a) is the daughter of Muhammad (s), but I realized that this does not fully describe Fatima (a). I wanted to say that Fatima (a) is the wife of Ali (a), but I saw that this too does not completely define Fatima (a). I wanted to say that Fatima (a) is the mother of Hasanayn (Imam al-Hasan al-Mujtaba (a) and Imam al-Husayn (a)), but again I realized that this does not fully capture who Fatima (a) is. I wanted to say that Fatima is the mother of Zaynab (a), but once more, I found that this does not entirely explain Fatima (a). These are all aspects of Fatima (a), yet none of them fully encapsulates her. Fatima (a) is uniquely and solely Fatima (a)…”(((6)))}}

=== Hijab and Modesty ===
After the passing of the Messenger of God (s), Fatima al-Zahra (a) was compelled to address [[non-Mahrams]]. She delivered a sermon in the mosque but requested that the women of Banu Hashim accompany her on her way there. In the mosque, a curtain was placed between the men and women, and she delivered her sermon from behind it. This manner of participation in society was presented as a model for women's presence in the community, demonstrating that a woman can be active in society while maintaining modesty and chastity.(((7)))

=== Her Relationship with Her Husband ===
* From the day she entered the simple home of [[Imam Ali (a)]] to the final day of her life, Fatima al-Zahra (a) remained her husband’s steadfast companion. When the Prophet (s) asked Imam Ali (a) about his wife, he described Fatima (a) as his closest friend and helper on the path of obedience to [[God]].(((8)))
* Mutual respect between spouses requires refraining from disclosing the challenges of life to others. One day, Fatima (a) visited her father, with signs of weakness and hunger visible on her face. When the [[Messenger of God (s)]] saw her condition, he raised his hands to the heavens and said, “O God, turn my child’s hunger into satisfaction and restore her state.(((9)))

=== Her Relationship with Her Children ===
* [[Salman al-Farisi]] narrated:
::One day, I saw Fatima (a) grinding wheat. At that moment, her son [[al-Husayn (a)]] began to cry impatiently. I offered to either grind the wheat for her or calm the child. She said, “It is my priority to calm my child; you may turn the mill.”(((10)))
* In her final moments, Fatima al-Zahra (a) was deeply concerned for her children. Her greatest worry was that they would be deprived of their mother. For this reason, she advised Imam Ali (a) to choose a wife after her who could properly care for and raise their children.(((11)))
* It is reported that Fatima al-Zahra (a) played with her son [[Imam al-Hasan (a)]], lifting him up while saying:
::“My son al-Hasan, be like your father; distinguish between right and wrong. Worship God, who is the source of many blessings, and never align yourself with wrongdoers.”(((12)))

=== Interaction with People ===
A woman once came to Fatima (a) and said:
::“I have an elderly and weak mother who makes many mistakes in her prayers. She sent me to ask you how she should perform her prayers.”
Fatima (a) replied:
::“Ask whatever you wish.”
The woman continued to ask questions until she reached ten, and Fatima (a) answered each one with joy. The woman, feeling ashamed of asking so many questions, said:
::“I will not trouble you further.”
Fatima (a) reassured her, saying:
::“Ask again if needed.” To encourage the woman, she added, “If someone is tasked with carrying a heavy load to a great height and is promised a reward of one hundred thousand dinars, would they feel burdened?” The woman replied, “No.” Fatima (a) said, “The reward I receive from God for answering questions is far greater, and I never feel tired or weary.” She then said, “I heard from the Messenger of God (s) that on the Day of Resurrection, the scholars of [[Islam]] will stand before God and be rewarded according to their efforts in guiding people.”(((13)))

=== Charity and Generosity ===
Fatima al-Zahra (a) was deeply devoted to charity and giving to others. After the wedding ceremony of Fatima (a) and Imam Ali (a), a poor man came to their house seeking help. Fatima (a) gave him her wedding dress and chose to wear older clothes instead.(((14))) On many occasions, she gave her food to the needy, even when it meant going hungry herself.(((15)))

== Resources ==
{{footnotes|۲}}
{{tree
| main branch = تاریخ
| subbranch1 = زنان اسوه
| subbranch2 =حضرت فاطمه
| subbranch3 =
}}
{{تکمیل مقاله
| شناسه =شد
| تیترها =شد
| ویرایش =شد
| لینک‌دهی =شد
| ناوبری =
| نمایه =
| تغییر مسیر =
| ارجاعات =
| ارزیابی کمی =شد
| تکمیل =
| اولویت =ب
| کیفیت =ب
}}
{{text end}}
[[fa:الگو بودن حضرت فاطمه(س)]]
[[ps:د حضرت فاطمه (س) بیلګتوب]]
[[fr:Fatima (a) est un bel exemple à suivre]]
[[ar:کون السیدة فاطمة (علیها السلام) قدوة]]
[[bn:হযরত ফাতিমা (সা.আ.) অনুকরণীয় আদর্শ]]
[[ru:Образцовость Фатимы (А)]]

Fatima (Peace be upon her) as a Noble Example to Follow

2025-02-19T17:59:57Z

Hamedhakimipoor: Redirected page to Fatima (a) as a Noble Example to Follow

#REDIRECT [[Fatima (a) as a Noble Example to Follow]]

The Hostility of Wahhabis Towards the Ahl al-Bayt (a)

2025-02-19T17:44:42Z

Hamedhakimipoor: ابرابزار

{{text start}}
{{question}}
Are Ibn Taymiyyah and Wahhabism really hostile to the Ahl al-Bayt?
{{question end}}
{{answer}}

The [[Wahhabi]] sect's hostility towards the [[Prophet's (peace and blessings of Allah be upon him)]] [[Ahl al-Bayt (peace be upon them)]] is well-documented. This animosity is evident both through [[Ibn Taymiyya]], the intellectual founder of the Wahhabi sect, and the Wahhabis themselves, manifesting in various forms. Their actions confirming this hostility towards the Prophet's (s) Ahl al-Bayt (peace be upon them) include: denying the virtues of the Ahl al-Bayt (peace be upon them), comparing [[Imam Ali (a)]] to [[Pharaoh]], exalting his enemies, declaring Imam Ali's (a) followers as unbelievers (''[[Takfir|takfir]]''), supporting his opponents - particularly [[Yazid b. Muawiya]], and destroying the tombs of the Prophet's family members (peace be upon them).

== Hostility of Ibn Taymiyya Towards the Prophet's (s) Ahl al-Bayt (a) ==
* [[Ibn Taymiyya]] denies any special virtues of the [[Prophet's (peace and blessings of Allah be upon him)]] [[Ahl al-Bayt (peace be upon them)]], viewing their prominence merely as a continuation of [[pre-Islamic]] practices where tribal leaders were considered superior. He states: «The belief in the superiority and preeminence of the Prophet's (peace and blessings of Allah be upon him) Ahl al-Bayt (peace be upon them) over others is a notion from the age of ignorance (Jahiliyya), when tribal leaders and chiefs were deemed superior.».<ref>Ibn Taymiyya, Aḥmad ibn ‘Abd al-Ḥalīm, Minhāj al-Sunna, Miṣr, Mu’assasa Qurtuba, j 3, ṣ 269.</ref> These assertions contradict Islamic teachings, as both [[the Quran]] (in [[the Verse of Purification]]) and [[Prophetic traditions]], such as the [[Hadith of al-Thaqalayn|Hadiths of al-Thaqalayn]] and [[Hadith al-Safina|al-Safina]], explicitly affirm the Ahl al-Bayt's (a) superiority. Moreover, the Verse of Proximity (''al-Taqrib'') commands Muslims to love the Prophet's (peace and blessings of Allah be upon him) Ahl al-Bayt (peace be upon them).
* Ibn Taymiyya likens Imam Ali (a) to [[Pharaoh]] regarding bloodshed and pursuit of power. This contradicts a hadith reported in both Sunni and Shia sources, where the [[Prophet (s)]], addressing [[Imam Ali (a)]], [[Fatima (a)]], [[Al-Hasan (a)|al-Hasan (a)]], and [[al-Husayn (a)]], declared: {{arabic|انا حرب لمن حاربتم و سلم لمن سالمتم|translation=I am at war with those who wage war against you, and at peace with those who are at peace with you.}}<ref>Ḥākim Nayshābūrī, Muḥammad ibn ‘Abdullāh, al-Mustadrak ‘alā al-Ṣaḥīḥayn, Bayrūt, Dār al-Kutub al-‘Ilmiyya, ch 1, 1411 q / 1990 m, taḥqīq: Muṣṭafā ‘Abd al-Qādir ‘Aṭā, j 3, ṣ 161;
Sunan Ibn Māja, Muḥammad ibn Yazīd Abū ‘Abdullāh al-Qazwīnī, Sunan Ibn Māja, Dār al-Fikr - Bayrūt, taḥqīq: Muḥammad Fu’ād ‘Abd al-Bāqī, ṣ 52.</ref> Al-Jassas comments that anyone fighting against them merits being called an enemy of God and His Prophet (s), even if they are not polytheists.<ref>Jassāṣ, Aḥmad ibn ‘Alī al-Rāzī, Aḥkām al-Qur’ān lil-Jaṣṣāṣ, Bayrūt, Dār Iḥyā’ al-Turāth al-‘Arabī, 1405 q, taḥqīq: Muḥammad al-Ṣādiq Qamḥāwī, j 4, ṣ 51.</ref>
Despite these hadiths and numerous historical accounts, Ibn Taymiyya and the Wahhabis' attitude clearly stems from their animosity not only towards the Prophet's (peace and blessings of Allah be upon him) Ahl al-Bayt (peace be upon them) but also towards God and His Prophet (s).
* Ibn Taymiyya's hostility towards Imam Ali (a) and his followers is evident in his statement:
::«Those who belittled Ali (a), cursed him, and labeled him as a disbeliever and tyrant, such as the [[Khawarij]], the [[Umayyads]], and the [[Marwanids]], were all members of the Islamic community who practiced Islamic rituals. However, those who supported Ali (a) and his followers were all apostates and unbelievers.».<ref>Ibn Taymiyya, Minhāj al-Sunna, j 5, ṣ 9.</ref>
This contradicts the fact that Imam Ali (a) belongs to the Prophet's (s) Ahl al-Bayt (peace be upon them). As Fakhr al-Razi, the prominent Sunni exegete, stated: "Whoever follows Ali ibn Abi Talib (a) in his religion is truly guided, as evidenced by the Prophet's (peace and blessings of Allah be upon him) words: {{arabic|اللهم ادر الحق مع علی حیث دار|translation=O God, place the truth with Ali (a) wherever he is.}}.<ref>Fakhr al-Rāzī, Fakhr al-Dīn Muḥammad ibn ‘Umar al-Tamīmī al-Rāzī al-Shāfi‘ī, al-Tafsīr al-Kabīr yā Mafātīḥ al-Ghayb, Bayrūt, Dār al-Kutub al-‘Ilmiyya, ch 1, 1421 q / 2000 m, j 1, ṣ 168.</ref> Sunni sources also confirm that truth is with Ali (a), and Ali (a) is with truth, wherever he may be.<ref>Ḥākim Nayshābūrī, al-Mustadrak ‘alā al-Ṣaḥīḥayn, j 3, ṣ 134; Haythamī, Nūr al-Dīn ‘Alī ibn Abī Bakr, Majma‘ al-Zawā’id, al-Qāhira, Dār al-Rayyān lil-Turāth; wa Bayrūt, Dār al-Maktab al-‘Ilmiyya, 1408 q, j 7, ṣ 235.</ref>
* Ibn Taymiyya dismisses all hadiths about the Prophet's (peace and blessings of Allah be upon him) Ahl al-Bayt's (a) virtues by either questioning their transmission chains or rejecting their interpretations. For instance, regarding the hadith in authoritative Sunni collections, including Sahih Muslim, narrated by [[Aisha]] about the [[Verse of Purification]]'s revelation, and in another version by [[Umm Salama]], stating that after the verse was revealed, the Prophet (s) said:
::"O God, these are my family. Remove all impurities from them and purify them."<ref>Aḥmad ibn Ḥanbal, Musnad Aḥmad, Bayrūt, Dār al-Ṣādir, bī-tā, j 1, ṣ 331.</ref>

Unable to criticize this hadith's transmission chain, [[Ibn Taymiyya]] explicitly claims that neither this verse nor the Prophet's (peace and blessings of Allah be upon him) prayer for his family confers any special superiority or virtue to the Prophet's (peace and blessings of Allah be upon him) Ahl al-Bayt (peace be upon them).<ref>Ibn Taymiyya, Minhāj al-Sunna, Maṭba‘a Kubrā Amīriyya, ch 1, 1322 q, j 3, ṣ 4.</ref>

== The Views of Abd al-'Aziz Al Sheikh, Contemporary Wahhabi Mufti, on Imam al-Husayn (a) ==
[[Abd al-'Aziz Al Sheikh]], the contemporary Wahhabi mufti, holds views regarding [[Imam al-Husayn (a)]] that are far more extreme than those of [[Ibn Taymiyya]] and earlier Wahhabi leaders. As reported by various websites, Al Sheikh openly expressed Wahhabi beliefs, explicitly portraying Yazid as righteous and Imam al-Husayn (a) as mistaken.

According to reports, during a live broadcast on the Saudi satellite channel Al-Majd, Al Sheikh responded to a viewer's question about Yazid and Imam al-Husayn's (a) uprising, stating:
"The allegiance to Yazid ibn Muawiya was legitimate, having been secured by his father Muawiya and accepted by the people. When Muawiya died, al-Husayn ibn Ali (a) and Ibn Zubayr refused to pledge allegiance to Yazid; thus, they erred in their decision. Al-Husayn (a) disregarded others' advice and acted against public interest, and God's predestination took its course. He added: Al-Husayn (a) made mistakes!... Indeed, his revolt against Yazid was forbidden!... He should not have acted thus. It would have been more fitting and virtuous for him to remain in Medina, conforming to public consensus, without interfering in the caliphate. Nevertheless, we pray for God's pleasure, forgiveness, and mercy upon al-Husayn (a)!"<ref>http://database-aryana-encyclopaedia.blogspot.com/2013/07/blog-post_14.html</ref>

However, according to an authentic and Mutawatir hadith, Imam al-Husayn (a), along with his brother Imam al-Hasan (a), is one of the two leaders of [[Paradise's]] youth. Therefore, it is inconceivable that he could have committed any error or sin, making it inappropriate for Al Sheikh or others to seek forgiveness on his behalf.

== Contemporary Wahhabi Views on the Day of Ashura ==
Modern Wahhabis consider the Day of Ashura a day of celebration. In Kuwait, Wahhabi-affiliated publications have characterized Ashura as a festive occasion. Furthermore, contrary to the Sunni tradition of revering the Prophet's (peace and blessings of Allah be upon him) Ahl al-Bayt (peace be upon them), Wahhabis in Kuwait deliberately schedule weddings and celebrations on the nights of [[Tasua]] and [[Ashura]].<ref>Sāyt Mashriq News.</ref>

Al Sheikh, renowned for his antagonism towards the Prophet's (peace and blessings of Allah be upon him) Ahl al-Bayt (peace be upon them), particularly Imam al-Husayn (a), demonstrated this hostility by arranging his son Umar b. Abd al-Aziz's wedding on the Day of Ashura. Numerous Saudi muftis attended this celebration.<ref>Khabarnāma Jāmi‘a-ye Mudarrisīn, shumāra 1138, ṣ 56.</ref>

== Wahhabi Hostility Towards Sayyida Zaynab's (a) Shrine ==
The Wahhabi television channel "Safa," operating from Kuwait, Cairo, and Riyadh with Saudi intelligence funding, addressed the Free Syrian Army as Syria's Umayyad descendants, declaring: "O descendants of [[Muawiya b. Abi Sufyan]] and [[Yazid b. Muawiya]]! O soldiers of the Free Syrian Army! You must target and destroy [[Zaynab's (a)]] shrine and demolish all similar graves."<ref>Khabarnāma Jāmi‘a-ye Mudarrisīn, shumāra 1138, ṣ 56.</ref>

This hostility has intensified among contemporary Wahhabis to the extent that they have established an army named after Yazid and Ibn Ziyad, and organize demonstrations in Pakistan with slogans declaring "Yazid and Ibn Ziyad are martyrs."<ref>Khabarnāma Jāmi‘a-ye Mudarrisīn, shumāra 1195, ṣ 51.</ref>

== Support for the Enemies of the Ahl al-Bayt (a) ==
The Wahhabis, consistent with their hostility toward the Prophet's (peace and blessings of Allah be upon him) Ahl al-Bayt (peace be upon them), continuously support and defend the killers of [[Imam al-Husayn (a)]].

In ''Minhaj as-Sunna'' (volume 4, pages 549-575), [[Ibn Taymiyya]] attempts to equate [[Yazid b. Muawiya]] with other Muslim caliphs, striving to exonerate him from responsibility for the [[Karbala]] tragedy. This event led to the martyrdom of al-Husayn b. Ali (a), the Prophet's (peace and blessings of Allah be upon him) beloved grandson, along with his children and companions, and the imprisonment of the Prophet's (peace and blessings of Allah be upon him) family. Ibn Taymiyya claims that even if Yazid was sinful and tyrannical, God would forgive him for his good deeds!<ref>Ibn Taymiyya, Aḥmad ibn ‘Abd al-Ḥalīm, Majmū‘ al-Fatāwā, bī-tā, bī-jā, j 3, ṣ 413; j 4, ṣ 475.</ref> He explicitly defends [[Umar b. Sa'd]], who directly killed al-Husayn (a) and his companions, asserting that although Umar b. Sa'd led the army and killed Imam al-Husayn (a), his sin is far less grave than that of [[al-Mukhtar b. Abi 'Ubayda]], who avenged al-Husayn's (a) murderers.<ref>Minhāj al-Sunna, j 2, ṣ 70.</ref>

Wahhabis publish books glorifying the Ahl al-Bayt's (a) enemies, particularly Ali's (a) opponents like [[Muawiya b. Abi Sufyan]] and his son Yazid. One such book is titled ''Fadā'il Muawiya wa Fī Yazid wa Annahu Lā Yasub'' (The Virtues of Muawiya and Yazid and That They Are Not to Be Cursed). They deliberately ignore hadiths about the Prophet's (peace and blessings of Allah be upon him) curse on Muawiya, including his invocation: "May God never fill his belly."<ref>Nasā’ī, Aḥmad ibn Shu‘ayb, Khaṣā’iṣ Amīr al-Mu’minīn (‘a), Maktabat Nīnawā al-Ḥadītha, ṣ 23; Abū Dāwūd, Sulaymān, Musnad Abī Dāwūd, Bayrūt, Dār al-Ḥadīth, ṣ 359.</ref> Without evidence, they dismiss hadiths concerning the curse on Muawiya, Umar Sa'd, the Banu Umayya, the Banu Marwan, [['Amr b. al-'As]], and Yazid b. Muawiya as fabrications.<ref>Ibn Qayyim, Muḥammad ibn Abī Bakr, Naqd al-Manqūl, Bayrūt, Dār al-Qārī, ch 1, 1411 q, ṣ 108.</ref>

Yazid b. Muawiya holds particular significance in modern Wahhabi ideology. The Saudi Ministry of Education has published ''Haqqā'iq 'an Amīr al-Mu'minīn Yazid b. Muawiya'' (Truths About the Commander of the Faithful Yazid b. Muawiya) as part of the official school curriculum.<ref>Tījānī, Sayyid Muḥammad, al-Shī‘a Hum Ahl al-Sunna, pāwaraqī, ṣ 94; wa As‘ad Waḥīd al-Qāsim, Ḥaqīqat al-Shī‘a al-Ithnā ‘Ashariyya, ṣ 82.</ref>

An Iraqi media source revealed that Saudi Wahhabis, demonstrating their antipathy toward the Prophet (s) and his family, have named educational institutions and streets after their adversaries. These include the School of Yazid b. Muawiya, the Street of Yazid b. Muawiya, the School of Abu Lahab (whose enmity toward the Prophet prompted a Quranic chapter cursing him), and the Street of Abraha the Ethiopian, who attempted to destroy the Ka'ba during the Year of the Elephant and was divinely punished along with his army.<ref>Khabarnāma Jāmi‘a-ye Mudarrisīn, shumāra 1198, ṣ 65.</ref>

== Destruction of the Ahl al-Bayt's (a) Tombs ==
The Wahhabis have demonstrated their hostility toward the Prophet's (peace and blessings of Allah be upon him) [[Ahl al-Bayt (peace be upon them)]] through the destruction of their tombs in [[al-Baqi' cemetery]] and military attacks on [[Karbala]] and [[Najaf]]—the burial sites of [[Imam al-Husayn (a)]] and [[Imam Ali (a)]]. This behavior reflects their aberrant ideology, which promotes antagonism toward the Ahl al-Bayt (peace be upon them) while cultivating affection for their adversaries, particularly Yazid and his family. What motivation other than this enmity could explain the repeated Wahhabi military campaigns against Karbala and Najaf, led by Sa'ud b. 'Abd al-'Aziz between 1216 and 1225 AH?<ref>Ṣāliḥ ‘Uthaymīn, ‘Abdullāh, Tārīkh al-Mamlaka al-Su‘ūdiyya, Riyāḍ, ‘Ubīkān, ch 15, 1430 q, j 1, ṣ 73.</ref>

== References ==
{{footnotes|۲}}
{{tree
| main branch =ادیان و مذاهب
| subbranch1 = اسلام
| subbranch2 =وهابیت
| subbranch3 =
}}
{{تکمیل مقاله
| شناسه =شد
| تیترها =شد
| ویرایش =
| لینک‌دهی =شد
| ناوبری =
| نمایه =
| تغییر مسیر =
| ارجاعات =
| ارزیابی کمی =
| تکمیل =
| اولویت = الف
| کیفیت =ب
}}
{{text end}}
[[fa:دشمنی وهابیت با اهل‌بیت]]
[[ms:Permusuhan Sekte Wahabi Terhadap Ahlul Bait as]]

Tawassul from the Perspective of Wahhabism

2025-02-19T16:46:54Z

Hamedhakimipoor: ابرابزار

Conditions for the Successor of the Prophet (s)

2025-02-19T14:32:28Z

Hamedhakimipoor:

{{text start}}
{{question}}
What are the conditions that both Shiites and Sunnis consider necessary for the successor of the Prophet (s), and what are the differences between these two sects in this regard?
{{question end}}
{{portal|غدیر}}
{{answer}}
The Shiite philosopher and theologian, [[Khāja Nasīr ad-Dīn at-Tūsī]], in his book ''[[Risāla fi al-Imāma]]'' (Treatise on the Imamate), described the eight essential characteristics of the Imam: [[infallibility]] ('iṣma), knowledge of legislation and governance, courage, excellence in virtues, bodily and spiritual purity, closeness to God, the ability to perform [[miracles]], and unity of mission.

According to the [[Shiite]] view, the [[Imam]] must be designated by God to properly fulfill his responsibilities in guiding and preserving the religion. Therefore, it is impermissible for anyone to appoint such an individual to this role. Shiites consider infallibility as a key characteristic of the Imam, as without it, trust in divine legislation would be compromised.

[[Sunnis]] consider several conditions for the Imam, such as membership in the [[Quraysh tribe]], [[justice]] ('adāla), [[maturity]], and courage. However, there are differences regarding other qualities such as religious scholarship (''[[ijtihād]]'') and competence (''kifāya''). The majority of Sunnis insist that the Imam must be from the Quraysh tribe, although some groups, like the Khawārij and some Mu'tazilites, reject this condition. Sunnis believe that the Imam does not need to be infallible. Even if he commits mistakes, it remains obligatory to obey him. However, there are differences among Sunnis on this matter, and due to the absence of certain qualities in the first caliphs (Abū Bakr, 'Umar, and 'Uthmān), some consider these characteristics not to be essential for the Imam.

== Conditions of the Imam According to Shiites ==
Among Shiite theologians, [[Khwāja Naṣīr ad-Dīn at-Ṭūsī]] presents the most comprehensive list of the Imam's qualities in his treatise on the [[Imamate]]. He considers eight essential characteristics necessary for the Imam: [[Infallibility|infallibility]] ('iṣma), knowledge of Islamic law and governance, courage, excellence in character, freedom from physical, spiritual, and genealogical defects, closeness to God in terms of divine rewards in the afterlife, the ability to perform [[Miracles|miracles]] when needed, and uniqueness in the position of Imamate.<ref>Ṭūsī, Naṣīr al-Dīn (1405 q), Talkhīṣ al-Muḥaṣṣal (in Arabic), Bayrūt: Dār al-Aḍwā’, ṣ 429-430.</ref>

The [[Twelver Shiites]] regard the [[caliphate]] and Imamate as divine positions, similar to [[prophethood]]. The responsibility of the caliph and Imam is to preserve Islamic law, articulate and propagate the religion, and address the issues of the Muslim community. Therefore, specific qualities are considered necessary for the Imam, such that if someone does not possess these qualities, they cannot be considered the Imam and successor of the Prophet (peace and blessings of Allah be upon him).<ref>Subḥānī, Ja‘far (1387 sh), Dāneshnāma-ye Kalām-e Islāmī, j 1, Qom: Mu’assasa-ye Imām Ṣādiq, ṣ 426-430.</ref>

=== Infallibility ===
{{Main|Infallibility}}
The Imam and the caliph must be [[infallible]], meaning they are free from sins, errors, and faults. If the Imam is not infallible, trust in Islamic law would be undermined; indeed, if the guardian of the religion commits a sin or error, they could add elements to the religion and attribute them to [[God]], or render unjust judgments. Moreover, since ordinary people are prone to error and need someone to prevent them from committing sins and mistakes and to guide them on the right path, if the Imam were also prone to error, this would contradict the very purpose of their role.<ref>Khānsārī, Muḥammad Bāqir, Inṣāf dar Imāmat, ṣ 35, Nashr-e Ṣadūq, 1371 sh.</ref>

=== Divine Investiture ===
{{Main|Divine Investiture}}

The Imamate and caliphate represent God and the [[Prophet peace and blessings of Allah be upon him]]; therefore, they must be established through explicit designation by God and the Prophet peace and blessings of Allah be upon him. Since their establishment is limited to divine designation, others do not have the right to appoint the Imam. Indeed, if the selection of the Imam were left to people's discretion, disputes would arise among them, with each group choosing and favoring their own candidate. Therefore, the Imam must necessarily be appointed by God and the Prophet peace and blessings of Allah be upon him.<ref>Khānsārī, Muḥammad Bāqir, Inṣāf dar Imāmat, ṣ 31, Nashr-e Ṣadūq, 1371 sh.</ref>

=== Knowledge ===
{{Main|The Knowledge of the Imam}}
According to [[Shiite]] theologians, the Imam and the caliph of the Prophet peace and blessings of [[Allah]] be upon him must be knowledgeable in all matters that Muslims need, both religious and worldly, as the purpose of appointing the Imam is for Muslims to seek his guidance in resolving all their affairs. The [[Twelver Shiites]] believe that knowledge and competence in the matter of Imamate must be of the highest degree. Shiite sources maintain that the Imam must possess comprehensive and infallible knowledge of all Islamic sciences and laws, for without such knowledge, the purpose of the Imamate—the preservation and exposition of Islamic law—cannot be fully realized.<ref>Subḥānī, Ja‘far (1387 sh), Dāneshnāma-ye Kalām-e Islāmī, j 1, Qom: Mu’assasa-ye Imām Ṣādiq, ṣ 426-430.</ref>

=== Superiority ===
{{Main|The Superiority of the Imam}}
The Imam must surpass all Muslims in virtuous qualities such as knowledge, wisdom, generosity, nobility, courage, [[Magnanimity|magnanimity]], [[Justice|justice]], piety, and devotion, and must be the most exemplary.<ref>Khānsārī, Muḥammad Bāqir, Inṣāf dar Imāmat, ṣ 32.</ref> The superiority of the Imam is a belief shared by certain sects, including the [[Zaydis]] and [[Ismailis]]. Furthermore, some scholars, like [[Mullā Ṣadrā]], maintain that the [[Imams]] are superior to all other creatures in their essence and occupy higher ranks in the hierarchy of creation.<ref>Subḥānī, Ja‘far (1387 sh), Dāneshnāma-ye Kalām-e Islāmī, j 1, Qom: Mu’assasa-ye Imām Ṣādiq, ṣ 426-430.</ref>

== Sunni Opinion on the Imam ==
Sa'd ad-Dīn at-Taftāzānī, in a relatively comprehensive list, enumerates the conditions for the Imam according to Sunni belief: maturity, justice, freedom, being male, ''[[Ijtihād|ijtihād]]'', courage, administrative competence, and [[Quraysh]]i descent. He explains that while the first four conditions are widely accepted, there are differences regarding ''ijtihād'', courage, and competence; some theologians do not consider these conditions mandatory, arguing that the scarcity of these qualities might impose undue burden. The Qurayshi lineage requirement is accepted by the majority of Muslims, though the [[Ijtihād|Khawārij]] and some [[Mu'tazilites]] oppose it.<ref>Taftāzānī, Sa‘d al-Dīn (1409 q), Sharḥ al-Maqāṣid (in Arabic), j 5, Qom: Manshūrāt al-Sharīf al-Raḍī, ṣ 244.</ref>

[[Aḥmad ibn 'Abd al-Wahhāb an-Nuwayrī]], in his book ''[[Nihāyat al-Arab fī Funūn al-Adab]]'', categorizes the conditions necessary for the role of Imam into conventional and religious requirements, and proceeds to elaborate on these conditions in a general classification.<ref>Nawawī, Aḥmad (1423 q), Nihāyat al-Arb fī Funūn al-Adab (in Arabic), j 6, al-Qāhira: Dār al-Kutub wa al-Wathā’iq al-Qawmiyya, ṣ 1.</ref>

=== Condition of Lineage ===
The first condition established by Sunni sources for the Imam is Qurayshi descent. According to a [[Hadith|hadith]] cited by [[Sunnis]], the Imam must be from the Quraysh. Therefore, if no one among the Quraysh meets the necessary conditions for the Imamate, the Imam must be chosen from the tribe closest to the Quraysh, namely the Kināna tribe. In the absence of a qualified person from this tribe, the Imam will be chosen from other Arabs.<ref>Nawawī, Aḥmad (1423 q), Nihāyat al-Arb fī Funūn al-Adab (in Arabic), j 6, al-Qāhira: Dār al-Kutub wa al-Wathā’iq al-Qawmiyya, ṣ 1-3.</ref>

=== Knowledge ===
The second important condition for the Imamate according to Sunnis is the Imam's knowledge and understanding of religious affairs. The Imam must be capable of understanding the administration of charity (''[[zakāt]]''), the conduct of [[jihād]], and the distribution of war spoils (''ghanīma''). The rationale for this condition is that if the Imam lacks sufficient knowledge of legal and religious matters, he cannot implement them effectively. An-Nawawī stated on this matter:
::"The presence of an Imam who does not know what the Imamate requires is equivalent to having no Imam at all."<ref>Nawawī, Aḥmad (1423 q), Nihāyat al-Arb fī Funūn al-Adab (in Arabic), j 6, al-Qāhira: Dār al-Kutub wa al-Wathā’iq al-Qawmiyya, ṣ 2.</ref>

Sunni sources emphasize that the Imam must also possess prudence and courage in public affairs, military recruitment, and border defense, as well as the ability to make just decisions without being swayed by personal inclinations.<ref>Al-‘Abdarī al-Gharnāṭī, Muḥammad ibn Yūsuf (1416 q), al-Tāj wa al-Iklīl li-Mukhtaṣar Khalīl (in Arabic), j 8, bī-jā: Dār al-Kutub al-‘Ilmiyya, ṣ 366.</ref>

=== Justice ===
According to Sunni theological sources, the Imam must be just and uphold justice in both religious and civil matters. One argument advanced by some Sunnis is that since the state of transgression (fisq) lies outside the realm of faith, a person in this state cannot exercise authority over Muslims. If a scholar of Qurayshi descent is unjust while another is just but less scholarly, the just one should be appointed as Imam, and if necessary, his decisions should be made in consultation with religious scholars.<ref>Nawawī, Aḥmad (1423 q), Nihāyat al-Arb fī Funūn al-Adab (in Arabic), j 6, al-Qāhira: Dār al-Kutub wa al-Wathā’iq al-Qawmiyya, ṣ 2-3.</ref>

Some Sunni theological sources assert that the Imam must be just and pious to guide people toward truth, as an unjust person is unqualified to lead. Sunnis maintain that if enemies rise against the government, it becomes necessary to combat them if required. However, supporting a tyrannical ruler is prohibited, and the ruler must uphold justice.<ref>Al-‘Abdarī al-Gharnāṭī, Muḥammad ibn Yūsuf (1416 q), al-Tāj wa al-Iklīl li-Mukhtaṣar Khalīl (in Arabic), j 8, bī-jā: Dār al-Kutub al-‘Ilmiyya, ṣ 366.</ref>

=== Nomination by the Previous Imam or Election by Forty Believers ===
If a person fulfills all the necessary conditions for the Imamate, and the previous Imam has designated them as successor, their appointment is valid. If the previous Imam has not designated a successor, but the Muslims require a new Imam, forty righteous and knowledgeable Muslims can, through deliberation and ''[[Ijtihād|ijtihād]]'', elect the Imam. In this election, preference should be given to the most knowledgeable candidate, followed by others.<ref>Nawawī, Aḥmad (1423 q), Nihāyat al-Arb fī Funūn al-Adab (in Arabic), j 6, al-Qāhira: Dār al-Kutub wa al-Wathā’iq al-Qawmiyya, ṣ 1-3.</ref>

Judge 'Abd ar-Raḥmān al-Ījī stated:
::"The Imamate is established through the oath of allegiance (bay'a), as in the case of [[Abū Bakr]]'s Imamate... The consensus of the entire community is not necessary to establish the Imamate through bay'a, as there is no rational or textual evidence requiring the whole community's allegiance; the oath from one or two qualified decision-makers suffices to establish the Imamate."<ref>Qāḍī Ījī, Mawāqif, j 3, ṣ 594.</ref>

=== Rejection of Certain Conditions of the Imamate ===
Given that the three caliphs after the death of the [[Prophet of Islam]] peace and blessings of Allah be upon him lacked certain required conditions for the Imamate, this led to differences among Sunni scholars regarding the qualifications for the Imam. Judge 'Abd ar-Raḥmān al-Ījī, in his book Mawāqif, addresses these conditions, stating:
::"The Imamites maintain that the Imam must be Hashemite, knowledgeable in all religious matters, capable of performing miracles, and infallible. However, we reject these conditions due to the caliphate of Abū Bakr, who became Imam without possessing these qualities."<ref>Qāḍī Ījī, ‘Abd al-Raḥmān ibn Aḥmad, Mawāqif, j 3, ṣ 586, Dār al-Jīl, Bayrūt, 1417 q.</ref>

Judge Abū Bakr al-Bāqillānī states:
::"The Imam need not be infallible regarding sin and error; neither must he be the most excellent member of the community, nor superior to others in knowledge. The majority hold that if the Imam becomes corrupt, oppresses the people, misappropriates their wealth, commits murder, neglects people's rights, or suspends prescribed penalties (ḥudūd), he should not be removed from the Imamate, and it is not permissible for people to rebel against him. Rather, obedience to the Imams remains obligatory, even if they are unjust."<ref>Bāqillānī, Tamhīd al-Awā’il wa Talkhīṣ al-Dalā’il, ṣ 470, Mu’assasa al-Kutub al-Thaqāfiyya, Bayrūt, 1414 q.</ref>

{{answer end}}

== References ==
{{footnotes|۲}}
{{tree
| main branch = ادیان و مذاهب
| subbranch1 = شیعه امامیه
| subbranch2 = عقاید شیعه
| subbranch3 =
}}
{{تکمیل مقاله
| شناسه = شد
| تیترها = شد
| ویرایش = شد
| لینک‌دهی =
| ناوبری =
| نمایه =شد
| تغییر مسیر =شد
| ارجاعات =
| بازبینی نویسنده =
| بازبینی =شد
| تکمیل =شد
| اولویت =ب
| کیفیت =ب
}}
{{text end}}

[[رده:اختلافات شیعه و سنی]]
[[fa:شرایط جانشین پیامبر(ص)]]
[[bn:মহনবী (সাল্লাল্লাহু আলাইহি ওয়া আলিহি)-এর উত্তরসূরির শর্তাবলী]]

Conditions for the Successor of the Prophet (s)

2025-02-19T14:31:52Z

Hamedhakimipoor: /* Rejection of Certain Conditions of the Imamate */

{{text start}}
{{question}}
What are the conditions that both Shiites and Sunnis consider necessary for the successor of the Prophet (s), and what are the differences between these two sects in this regard?
{{question end}}
{{portal|غدیر}}
{{answer}}
The Shiite philosopher and theologian, [[Khāja Nasīr ad-Dīn at-Tūsī]], in his book ''[[Risāla fi al-Imāma]]'' (Treatise on the Imamate), described the eight essential characteristics of the Imam: [[infallibility]] ('iṣma), knowledge of legislation and governance, courage, excellence in virtues, bodily and spiritual purity, closeness to God, the ability to perform [[miracles]], and unity of mission.

According to the [[Shiite]] view, the [[Imam]] must be designated by God to properly fulfill his responsibilities in guiding and preserving the religion. Therefore, it is impermissible for anyone to appoint such an individual to this role. Shiites consider infallibility as a key characteristic of the Imam, as without it, trust in divine legislation would be compromised.

[[Sunnis]] consider several conditions for the Imam, such as membership in the [[Quraysh tribe]], [[justice]] ('adāla), [[maturity]], and courage. However, there are differences regarding other qualities such as religious scholarship (''[[ijtihād]]'') and competence (''kifāya''). The majority of Sunnis insist that the Imam must be from the Quraysh tribe, although some groups, like the Khawārij and some Mu'tazilites, reject this condition. Sunnis believe that the Imam does not need to be infallible. Even if he commits mistakes, it remains obligatory to obey him. However, there are differences among Sunnis on this matter, and due to the absence of certain qualities in the first caliphs (Abū Bakr, 'Umar, and 'Uthmān), some consider these characteristics not to be essential for the Imam.

== Conditions of the Imam According to Shiites ==
Among Shiite theologians, [[Khwāja Naṣīr ad-Dīn at-Ṭūsī]] presents the most comprehensive list of the Imam's qualities in his treatise on the [[Imamate]]. He considers eight essential characteristics necessary for the Imam: [[Infallibility|infallibility]] ('iṣma), knowledge of Islamic law and governance, courage, excellence in character, freedom from physical, spiritual, and genealogical defects, closeness to God in terms of divine rewards in the afterlife, the ability to perform [[Miracles|miracles]] when needed, and uniqueness in the position of Imamate.<ref>Ṭūsī, Naṣīr al-Dīn (1405 q), Talkhīṣ al-Muḥaṣṣal (in Arabic), Bayrūt: Dār al-Aḍwā’, ṣ 429-430.</ref>

The [[Twelver Shiites]] regard the [[caliphate]] and Imamate as divine positions, similar to [[prophethood]]. The responsibility of the caliph and Imam is to preserve Islamic law, articulate and propagate the religion, and address the issues of the Muslim community. Therefore, specific qualities are considered necessary for the Imam, such that if someone does not possess these qualities, they cannot be considered the Imam and successor of the Prophet (peace and blessings of Allah be upon him).<ref>Subḥānī, Ja‘far (1387 sh), Dāneshnāma-ye Kalām-e Islāmī, j 1, Qom: Mu’assasa-ye Imām Ṣādiq, ṣ 426-430.</ref>

=== Infallibility ===
{{Main article|Infallibility}}
The Imam and the caliph must be [[infallible]], meaning they are free from sins, errors, and faults. If the Imam is not infallible, trust in Islamic law would be undermined; indeed, if the guardian of the religion commits a sin or error, they could add elements to the religion and attribute them to [[God]], or render unjust judgments. Moreover, since ordinary people are prone to error and need someone to prevent them from committing sins and mistakes and to guide them on the right path, if the Imam were also prone to error, this would contradict the very purpose of their role.<ref>Khānsārī, Muḥammad Bāqir, Inṣāf dar Imāmat, ṣ 35, Nashr-e Ṣadūq, 1371 sh.</ref>

=== Divine Investiture ===
{{Main article|Divine Investiture}}

The Imamate and caliphate represent God and the [[Prophet peace and blessings of Allah be upon him]]; therefore, they must be established through explicit designation by God and the Prophet peace and blessings of Allah be upon him. Since their establishment is limited to divine designation, others do not have the right to appoint the Imam. Indeed, if the selection of the Imam were left to people's discretion, disputes would arise among them, with each group choosing and favoring their own candidate. Therefore, the Imam must necessarily be appointed by God and the Prophet peace and blessings of Allah be upon him.<ref>Khānsārī, Muḥammad Bāqir, Inṣāf dar Imāmat, ṣ 31, Nashr-e Ṣadūq, 1371 sh.</ref>

=== Knowledge ===
{{Main article|The Knowledge of the Imam}}
According to [[Shiite]] theologians, the Imam and the caliph of the Prophet peace and blessings of [[Allah]] be upon him must be knowledgeable in all matters that Muslims need, both religious and worldly, as the purpose of appointing the Imam is for Muslims to seek his guidance in resolving all their affairs. The [[Twelver Shiites]] believe that knowledge and competence in the matter of Imamate must be of the highest degree. Shiite sources maintain that the Imam must possess comprehensive and infallible knowledge of all Islamic sciences and laws, for without such knowledge, the purpose of the Imamate—the preservation and exposition of Islamic law—cannot be fully realized.<ref>Subḥānī, Ja‘far (1387 sh), Dāneshnāma-ye Kalām-e Islāmī, j 1, Qom: Mu’assasa-ye Imām Ṣādiq, ṣ 426-430.</ref>

=== Superiority ===
{{Main article|The Superiority of the Imam}}
The Imam must surpass all Muslims in virtuous qualities such as knowledge, wisdom, generosity, nobility, courage, [[Magnanimity|magnanimity]], [[Justice|justice]], piety, and devotion, and must be the most exemplary.<ref>Khānsārī, Muḥammad Bāqir, Inṣāf dar Imāmat, ṣ 32.</ref> The superiority of the Imam is a belief shared by certain sects, including the [[Zaydis]] and [[Ismailis]]. Furthermore, some scholars, like [[Mullā Ṣadrā]], maintain that the [[Imams]] are superior to all other creatures in their essence and occupy higher ranks in the hierarchy of creation.<ref>Subḥānī, Ja‘far (1387 sh), Dāneshnāma-ye Kalām-e Islāmī, j 1, Qom: Mu’assasa-ye Imām Ṣādiq, ṣ 426-430.</ref>

== Sunni Opinion on the Imam ==
Sa'd ad-Dīn at-Taftāzānī, in a relatively comprehensive list, enumerates the conditions for the Imam according to Sunni belief: maturity, justice, freedom, being male, ''[[Ijtihād|ijtihād]]'', courage, administrative competence, and [[Quraysh]]i descent. He explains that while the first four conditions are widely accepted, there are differences regarding ''ijtihād'', courage, and competence; some theologians do not consider these conditions mandatory, arguing that the scarcity of these qualities might impose undue burden. The Qurayshi lineage requirement is accepted by the majority of Muslims, though the [[Ijtihād|Khawārij]] and some [[Mu'tazilites]] oppose it.<ref>Taftāzānī, Sa‘d al-Dīn (1409 q), Sharḥ al-Maqāṣid (in Arabic), j 5, Qom: Manshūrāt al-Sharīf al-Raḍī, ṣ 244.</ref>

[[Aḥmad ibn 'Abd al-Wahhāb an-Nuwayrī]], in his book ''[[Nihāyat al-Arab fī Funūn al-Adab]]'', categorizes the conditions necessary for the role of Imam into conventional and religious requirements, and proceeds to elaborate on these conditions in a general classification.<ref>Nawawī, Aḥmad (1423 q), Nihāyat al-Arb fī Funūn al-Adab (in Arabic), j 6, al-Qāhira: Dār al-Kutub wa al-Wathā’iq al-Qawmiyya, ṣ 1.</ref>

=== Condition of Lineage ===
The first condition established by Sunni sources for the Imam is Qurayshi descent. According to a [[Hadith|hadith]] cited by [[Sunnis]], the Imam must be from the Quraysh. Therefore, if no one among the Quraysh meets the necessary conditions for the Imamate, the Imam must be chosen from the tribe closest to the Quraysh, namely the Kināna tribe. In the absence of a qualified person from this tribe, the Imam will be chosen from other Arabs.<ref>Nawawī, Aḥmad (1423 q), Nihāyat al-Arb fī Funūn al-Adab (in Arabic), j 6, al-Qāhira: Dār al-Kutub wa al-Wathā’iq al-Qawmiyya, ṣ 1-3.</ref>

=== Knowledge ===
The second important condition for the Imamate according to Sunnis is the Imam's knowledge and understanding of religious affairs. The Imam must be capable of understanding the administration of charity (''[[zakāt]]''), the conduct of [[jihād]], and the distribution of war spoils (''ghanīma''). The rationale for this condition is that if the Imam lacks sufficient knowledge of legal and religious matters, he cannot implement them effectively. An-Nawawī stated on this matter:
::"The presence of an Imam who does not know what the Imamate requires is equivalent to having no Imam at all."<ref>Nawawī, Aḥmad (1423 q), Nihāyat al-Arb fī Funūn al-Adab (in Arabic), j 6, al-Qāhira: Dār al-Kutub wa al-Wathā’iq al-Qawmiyya, ṣ 2.</ref>

Sunni sources emphasize that the Imam must also possess prudence and courage in public affairs, military recruitment, and border defense, as well as the ability to make just decisions without being swayed by personal inclinations.<ref>Al-‘Abdarī al-Gharnāṭī, Muḥammad ibn Yūsuf (1416 q), al-Tāj wa al-Iklīl li-Mukhtaṣar Khalīl (in Arabic), j 8, bī-jā: Dār al-Kutub al-‘Ilmiyya, ṣ 366.</ref>

=== Justice ===
According to Sunni theological sources, the Imam must be just and uphold justice in both religious and civil matters. One argument advanced by some Sunnis is that since the state of transgression (fisq) lies outside the realm of faith, a person in this state cannot exercise authority over Muslims. If a scholar of Qurayshi descent is unjust while another is just but less scholarly, the just one should be appointed as Imam, and if necessary, his decisions should be made in consultation with religious scholars.<ref>Nawawī, Aḥmad (1423 q), Nihāyat al-Arb fī Funūn al-Adab (in Arabic), j 6, al-Qāhira: Dār al-Kutub wa al-Wathā’iq al-Qawmiyya, ṣ 2-3.</ref>

Some Sunni theological sources assert that the Imam must be just and pious to guide people toward truth, as an unjust person is unqualified to lead. Sunnis maintain that if enemies rise against the government, it becomes necessary to combat them if required. However, supporting a tyrannical ruler is prohibited, and the ruler must uphold justice.<ref>Al-‘Abdarī al-Gharnāṭī, Muḥammad ibn Yūsuf (1416 q), al-Tāj wa al-Iklīl li-Mukhtaṣar Khalīl (in Arabic), j 8, bī-jā: Dār al-Kutub al-‘Ilmiyya, ṣ 366.</ref>

=== Nomination by the Previous Imam or Election by Forty Believers ===
If a person fulfills all the necessary conditions for the Imamate, and the previous Imam has designated them as successor, their appointment is valid. If the previous Imam has not designated a successor, but the Muslims require a new Imam, forty righteous and knowledgeable Muslims can, through deliberation and ''[[Ijtihād|ijtihād]]'', elect the Imam. In this election, preference should be given to the most knowledgeable candidate, followed by others.<ref>Nawawī, Aḥmad (1423 q), Nihāyat al-Arb fī Funūn al-Adab (in Arabic), j 6, al-Qāhira: Dār al-Kutub wa al-Wathā’iq al-Qawmiyya, ṣ 1-3.</ref>

Judge 'Abd ar-Raḥmān al-Ījī stated:
::"The Imamate is established through the oath of allegiance (bay'a), as in the case of [[Abū Bakr]]'s Imamate... The consensus of the entire community is not necessary to establish the Imamate through bay'a, as there is no rational or textual evidence requiring the whole community's allegiance; the oath from one or two qualified decision-makers suffices to establish the Imamate."<ref>Qāḍī Ījī, Mawāqif, j 3, ṣ 594.</ref>

=== Rejection of Certain Conditions of the Imamate ===
Given that the three caliphs after the death of the [[Prophet of Islam]] peace and blessings of Allah be upon him lacked certain required conditions for the Imamate, this led to differences among Sunni scholars regarding the qualifications for the Imam. Judge 'Abd ar-Raḥmān al-Ījī, in his book Mawāqif, addresses these conditions, stating:
::"The Imamites maintain that the Imam must be Hashemite, knowledgeable in all religious matters, capable of performing miracles, and infallible. However, we reject these conditions due to the caliphate of Abū Bakr, who became Imam without possessing these qualities."<ref>Qāḍī Ījī, ‘Abd al-Raḥmān ibn Aḥmad, Mawāqif, j 3, ṣ 586, Dār al-Jīl, Bayrūt, 1417 q.</ref>

Judge Abū Bakr al-Bāqillānī states:
::"The Imam need not be infallible regarding sin and error; neither must he be the most excellent member of the community, nor superior to others in knowledge. The majority hold that if the Imam becomes corrupt, oppresses the people, misappropriates their wealth, commits murder, neglects people's rights, or suspends prescribed penalties (ḥudūd), he should not be removed from the Imamate, and it is not permissible for people to rebel against him. Rather, obedience to the Imams remains obligatory, even if they are unjust."<ref>Bāqillānī, Tamhīd al-Awā’il wa Talkhīṣ al-Dalā’il, ṣ 470, Mu’assasa al-Kutub al-Thaqāfiyya, Bayrūt, 1414 q.</ref>

{{answer end}}

== References ==
{{footnotes|۲}}
{{tree
| main branch = ادیان و مذاهب
| subbranch1 = شیعه امامیه
| subbranch2 = عقاید شیعه
| subbranch3 =
}}
{{تکمیل مقاله
| شناسه = شد
| تیترها = شد
| ویرایش = شد
| لینک‌دهی =
| ناوبری =
| نمایه =شد
| تغییر مسیر =شد
| ارجاعات =
| بازبینی نویسنده =
| بازبینی =شد
| تکمیل =شد
| اولویت =ب
| کیفیت =ب
}}
{{text end}}

[[رده:اختلافات شیعه و سنی]]
[[fa:شرایط جانشین پیامبر(ص)]]
[[bn:মহনবী (সাল্লাল্লাহু আলাইহি ওয়া আলিহি)-এর উত্তরসূরির শর্তাবলী]]

Conditions for the Successor of the Prophet (s)

2025-02-19T14:31:24Z

Hamedhakimipoor: ابرابزار

{{text start}}
{{question}}
What are the conditions that both Shiites and Sunnis consider necessary for the successor of the Prophet (s), and what are the differences between these two sects in this regard?
{{question end}}
{{portal|غدیر}}
{{answer}}
The Shiite philosopher and theologian, [[Khāja Nasīr ad-Dīn at-Tūsī]], in his book ''[[Risāla fi al-Imāma]]'' (Treatise on the Imamate), described the eight essential characteristics of the Imam: [[infallibility]] ('iṣma), knowledge of legislation and governance, courage, excellence in virtues, bodily and spiritual purity, closeness to God, the ability to perform [[miracles]], and unity of mission.

According to the [[Shiite]] view, the [[Imam]] must be designated by God to properly fulfill his responsibilities in guiding and preserving the religion. Therefore, it is impermissible for anyone to appoint such an individual to this role. Shiites consider infallibility as a key characteristic of the Imam, as without it, trust in divine legislation would be compromised.

[[Sunnis]] consider several conditions for the Imam, such as membership in the [[Quraysh tribe]], [[justice]] ('adāla), [[maturity]], and courage. However, there are differences regarding other qualities such as religious scholarship (''[[ijtihād]]'') and competence (''kifāya''). The majority of Sunnis insist that the Imam must be from the Quraysh tribe, although some groups, like the Khawārij and some Mu'tazilites, reject this condition. Sunnis believe that the Imam does not need to be infallible. Even if he commits mistakes, it remains obligatory to obey him. However, there are differences among Sunnis on this matter, and due to the absence of certain qualities in the first caliphs (Abū Bakr, 'Umar, and 'Uthmān), some consider these characteristics not to be essential for the Imam.

== Conditions of the Imam According to Shiites ==
Among Shiite theologians, [[Khwāja Naṣīr ad-Dīn at-Ṭūsī]] presents the most comprehensive list of the Imam's qualities in his treatise on the [[Imamate]]. He considers eight essential characteristics necessary for the Imam: [[Infallibility|infallibility]] ('iṣma), knowledge of Islamic law and governance, courage, excellence in character, freedom from physical, spiritual, and genealogical defects, closeness to God in terms of divine rewards in the afterlife, the ability to perform [[Miracles|miracles]] when needed, and uniqueness in the position of Imamate.<ref>Ṭūsī, Naṣīr al-Dīn (1405 q), Talkhīṣ al-Muḥaṣṣal (in Arabic), Bayrūt: Dār al-Aḍwā’, ṣ 429-430.</ref>

The [[Twelver Shiites]] regard the [[caliphate]] and Imamate as divine positions, similar to [[prophethood]]. The responsibility of the caliph and Imam is to preserve Islamic law, articulate and propagate the religion, and address the issues of the Muslim community. Therefore, specific qualities are considered necessary for the Imam, such that if someone does not possess these qualities, they cannot be considered the Imam and successor of the Prophet (peace and blessings of Allah be upon him).<ref>Subḥānī, Ja‘far (1387 sh), Dāneshnāma-ye Kalām-e Islāmī, j 1, Qom: Mu’assasa-ye Imām Ṣādiq, ṣ 426-430.</ref>

=== Infallibility ===
{{Main article|Infallibility}}
The Imam and the caliph must be [[infallible]], meaning they are free from sins, errors, and faults. If the Imam is not infallible, trust in Islamic law would be undermined; indeed, if the guardian of the religion commits a sin or error, they could add elements to the religion and attribute them to [[God]], or render unjust judgments. Moreover, since ordinary people are prone to error and need someone to prevent them from committing sins and mistakes and to guide them on the right path, if the Imam were also prone to error, this would contradict the very purpose of their role.<ref>Khānsārī, Muḥammad Bāqir, Inṣāf dar Imāmat, ṣ 35, Nashr-e Ṣadūq, 1371 sh.</ref>

=== Divine Investiture ===
{{Main article|Divine Investiture}}

The Imamate and caliphate represent God and the [[Prophet peace and blessings of Allah be upon him]]; therefore, they must be established through explicit designation by God and the Prophet peace and blessings of Allah be upon him. Since their establishment is limited to divine designation, others do not have the right to appoint the Imam. Indeed, if the selection of the Imam were left to people's discretion, disputes would arise among them, with each group choosing and favoring their own candidate. Therefore, the Imam must necessarily be appointed by God and the Prophet peace and blessings of Allah be upon him.<ref>Khānsārī, Muḥammad Bāqir, Inṣāf dar Imāmat, ṣ 31, Nashr-e Ṣadūq, 1371 sh.</ref>

=== Knowledge ===
{{Main article|The Knowledge of the Imam}}
According to [[Shiite]] theologians, the Imam and the caliph of the Prophet peace and blessings of [[Allah]] be upon him must be knowledgeable in all matters that Muslims need, both religious and worldly, as the purpose of appointing the Imam is for Muslims to seek his guidance in resolving all their affairs. The [[Twelver Shiites]] believe that knowledge and competence in the matter of Imamate must be of the highest degree. Shiite sources maintain that the Imam must possess comprehensive and infallible knowledge of all Islamic sciences and laws, for without such knowledge, the purpose of the Imamate—the preservation and exposition of Islamic law—cannot be fully realized.<ref>Subḥānī, Ja‘far (1387 sh), Dāneshnāma-ye Kalām-e Islāmī, j 1, Qom: Mu’assasa-ye Imām Ṣādiq, ṣ 426-430.</ref>

=== Superiority ===
{{Main article|The Superiority of the Imam}}
The Imam must surpass all Muslims in virtuous qualities such as knowledge, wisdom, generosity, nobility, courage, [[Magnanimity|magnanimity]], [[Justice|justice]], piety, and devotion, and must be the most exemplary.<ref>Khānsārī, Muḥammad Bāqir, Inṣāf dar Imāmat, ṣ 32.</ref> The superiority of the Imam is a belief shared by certain sects, including the [[Zaydis]] and [[Ismailis]]. Furthermore, some scholars, like [[Mullā Ṣadrā]], maintain that the [[Imams]] are superior to all other creatures in their essence and occupy higher ranks in the hierarchy of creation.<ref>Subḥānī, Ja‘far (1387 sh), Dāneshnāma-ye Kalām-e Islāmī, j 1, Qom: Mu’assasa-ye Imām Ṣādiq, ṣ 426-430.</ref>

== Sunni Opinion on the Imam ==
Sa'd ad-Dīn at-Taftāzānī, in a relatively comprehensive list, enumerates the conditions for the Imam according to Sunni belief: maturity, justice, freedom, being male, ''[[Ijtihād|ijtihād]]'', courage, administrative competence, and [[Quraysh]]i descent. He explains that while the first four conditions are widely accepted, there are differences regarding ''ijtihād'', courage, and competence; some theologians do not consider these conditions mandatory, arguing that the scarcity of these qualities might impose undue burden. The Qurayshi lineage requirement is accepted by the majority of Muslims, though the [[Ijtihād|Khawārij]] and some [[Mu'tazilites]] oppose it.<ref>Taftāzānī, Sa‘d al-Dīn (1409 q), Sharḥ al-Maqāṣid (in Arabic), j 5, Qom: Manshūrāt al-Sharīf al-Raḍī, ṣ 244.</ref>

[[Aḥmad ibn 'Abd al-Wahhāb an-Nuwayrī]], in his book ''[[Nihāyat al-Arab fī Funūn al-Adab]]'', categorizes the conditions necessary for the role of Imam into conventional and religious requirements, and proceeds to elaborate on these conditions in a general classification.<ref>Nawawī, Aḥmad (1423 q), Nihāyat al-Arb fī Funūn al-Adab (in Arabic), j 6, al-Qāhira: Dār al-Kutub wa al-Wathā’iq al-Qawmiyya, ṣ 1.</ref>

=== Condition of Lineage ===
The first condition established by Sunni sources for the Imam is Qurayshi descent. According to a [[Hadith|hadith]] cited by [[Sunnis]], the Imam must be from the Quraysh. Therefore, if no one among the Quraysh meets the necessary conditions for the Imamate, the Imam must be chosen from the tribe closest to the Quraysh, namely the Kināna tribe. In the absence of a qualified person from this tribe, the Imam will be chosen from other Arabs.<ref>Nawawī, Aḥmad (1423 q), Nihāyat al-Arb fī Funūn al-Adab (in Arabic), j 6, al-Qāhira: Dār al-Kutub wa al-Wathā’iq al-Qawmiyya, ṣ 1-3.</ref>

=== Knowledge ===
The second important condition for the Imamate according to Sunnis is the Imam's knowledge and understanding of religious affairs. The Imam must be capable of understanding the administration of charity (''[[zakāt]]''), the conduct of [[jihād]], and the distribution of war spoils (''ghanīma''). The rationale for this condition is that if the Imam lacks sufficient knowledge of legal and religious matters, he cannot implement them effectively. An-Nawawī stated on this matter:
::"The presence of an Imam who does not know what the Imamate requires is equivalent to having no Imam at all."<ref>Nawawī, Aḥmad (1423 q), Nihāyat al-Arb fī Funūn al-Adab (in Arabic), j 6, al-Qāhira: Dār al-Kutub wa al-Wathā’iq al-Qawmiyya, ṣ 2.</ref>

Sunni sources emphasize that the Imam must also possess prudence and courage in public affairs, military recruitment, and border defense, as well as the ability to make just decisions without being swayed by personal inclinations.<ref>Al-‘Abdarī al-Gharnāṭī, Muḥammad ibn Yūsuf (1416 q), al-Tāj wa al-Iklīl li-Mukhtaṣar Khalīl (in Arabic), j 8, bī-jā: Dār al-Kutub al-‘Ilmiyya, ṣ 366.</ref>

=== Justice ===
According to Sunni theological sources, the Imam must be just and uphold justice in both religious and civil matters. One argument advanced by some Sunnis is that since the state of transgression (fisq) lies outside the realm of faith, a person in this state cannot exercise authority over Muslims. If a scholar of Qurayshi descent is unjust while another is just but less scholarly, the just one should be appointed as Imam, and if necessary, his decisions should be made in consultation with religious scholars.<ref>Nawawī, Aḥmad (1423 q), Nihāyat al-Arb fī Funūn al-Adab (in Arabic), j 6, al-Qāhira: Dār al-Kutub wa al-Wathā’iq al-Qawmiyya, ṣ 2-3.</ref>

Some Sunni theological sources assert that the Imam must be just and pious to guide people toward truth, as an unjust person is unqualified to lead. Sunnis maintain that if enemies rise against the government, it becomes necessary to combat them if required. However, supporting a tyrannical ruler is prohibited, and the ruler must uphold justice.<ref>Al-‘Abdarī al-Gharnāṭī, Muḥammad ibn Yūsuf (1416 q), al-Tāj wa al-Iklīl li-Mukhtaṣar Khalīl (in Arabic), j 8, bī-jā: Dār al-Kutub al-‘Ilmiyya, ṣ 366.</ref>

=== Nomination by the Previous Imam or Election by Forty Believers ===
If a person fulfills all the necessary conditions for the Imamate, and the previous Imam has designated them as successor, their appointment is valid. If the previous Imam has not designated a successor, but the Muslims require a new Imam, forty righteous and knowledgeable Muslims can, through deliberation and ''[[Ijtihād|ijtihād]]'', elect the Imam. In this election, preference should be given to the most knowledgeable candidate, followed by others.<ref>Nawawī, Aḥmad (1423 q), Nihāyat al-Arb fī Funūn al-Adab (in Arabic), j 6, al-Qāhira: Dār al-Kutub wa al-Wathā’iq al-Qawmiyya, ṣ 1-3.</ref>

Judge 'Abd ar-Raḥmān al-Ījī stated:
::"The Imamate is established through the oath of allegiance (bay'a), as in the case of [[Abū Bakr]]'s Imamate... The consensus of the entire community is not necessary to establish the Imamate through bay'a, as there is no rational or textual evidence requiring the whole community's allegiance; the oath from one or two qualified decision-makers suffices to establish the Imamate."<ref>Qāḍī Ījī, Mawāqif, j 3, ṣ 594.</ref>

=== Rejection of Certain Conditions of the Imamate ===
Given that the three caliphs after the death of the [[Prophet of Islam]] peace and blessings of Allah be upon him lacked certain required conditions for the Imamate, this led to differences among Sunni scholars regarding the qualifications for the Imam. Judge 'Abd ar-Raḥmān al-Ījī, in his book Mawāqif, addresses these conditions, stating:
::"The Imamites maintain that the Imam must be Hashemite, knowledgeable in all religious matters, capable of performing miracles, and infallible. However, we reject these conditions due to the caliphate of Abū Bakr, who became Imam without possessing these qualities."<ref>Qāḍī Ījī, ‘Abd al-Raḥmān ibn Aḥmad, Mawāqif, j 3, ṣ 586, Dār al-Jīl, Bayrūt, 1417 q.</ref>

Judge Abū Bakr al-Bāqillānī states:
::"The Imam need not be infallible regarding sin and error; neither must he be the most excellent member of the community, nor superior to others in knowledge. The majority hold that if the Imam becomes corrupt, oppresses the people, misappropriates their wealth, commits murder, neglects people's rights, or suspends prescribed penalties (ḥudūd), he should not be removed from the Imamate, and it is not permissible for people to rebel against him. Rather, obedience to the Imams remains obligatory, even if they are unjust."<ref>Bāqillānī, Tamhīd al-Awā’il wa Talkhīṣ al-Dalā’il, ṣ 470, Mu’assasa al-Kutub al-Thaqāfiyya, Bayrūt, 1414 q.</ref>

{{answer end}}
{{مطالعه بیشتر}}

== References ==
{{footnotes|۲}}
{{tree
| main branch = ادیان و مذاهب
| subbranch1 = شیعه امامیه
| subbranch2 = عقاید شیعه
| subbranch3 =
}}
{{تکمیل مقاله
| شناسه = شد
| تیترها = شد
| ویرایش = شد
| لینک‌دهی =
| ناوبری =
| نمایه =شد
| تغییر مسیر =شد
| ارجاعات =
| بازبینی نویسنده =
| بازبینی =شد
| تکمیل =شد
| اولویت =ب
| کیفیت =ب
}}
{{text end}}

[[رده:اختلافات شیعه و سنی]]
[[fa:شرایط جانشین پیامبر(ص)]]
[[bn:মহনবী (সাল্লাল্লাহু আলাইহি ওয়া আলিহি)-এর উত্তরসূরির শর্তাবলী]]

Distinctive Shia Beliefs

2025-02-19T02:00:24Z

Hamedhakimipoor: /* References */

{{text start}}

{{question}}
What are the beliefs unique to Twelver Shia Islam?
{{question end}}
{{answer}}
Among the beliefs distinctive to [[Shia Islam]] are [[wilayah]] (spiritual guardianship), [[bada']] (alteration in the divine will), [[raj'ah]] (return), and the continuation of [[Imamate]]. Other beliefs such as Imamate, [[Shafa'ah|shafa'ah]] (intercession), [[divine justice]], [[Tawassul|tawassul]] (seeking intercession), and [[Mahdism]] are common Islamic beliefs, but there are differences in their interpretation or disagreements about their specific manifestations and applications.

== Wilayah ==
[[Martyr Motahhari]] states:
::"Imamate [in Shia belief, beyond social leadership and religious authority] has a third degree and rank which represents the pinnacle of the concept of Imamate, and Shia books are filled with this matter, which is Imamate in the sense of wilayah [meaning] in every era there exists a perfect human (Imam) who carries the complete spirituality of humanity... In the sense that he is a universal spirit encompassing all spirits (and matters of the universe).

The concept of wilayah in Shia belief refers to the Proof (''Hujjah'') of the time, and according to Shia teachings, the earth is never without a Proof: {{arabic|و لولا الحجة لساخت الارض باهلها|translation=if there were no Proof, the earth would swallow its inhabitants}}, meaning there has never been and will never be a time when the earth is devoid of a perfect human (and divine vicegerent); and they attribute many stations and degrees to that perfect human, and in most of the [[ziyarat]] we recite, we acknowledge and confess such wilayah and [[Imamate]], meaning we believe that the Imam possesses such a universal spirit.<ref>Imāmat wa Rahbarī, ‘Allāma Shahīd Muṭahharī, ṣ 56, Intishārāt-e Ṣadrā.</ref>

== Bada' (Alteration in the Divine Will) ==
The Quran mentions bada' in this verse: {{quran|یَمْحُو اللَّهُ مَا یَشَاءُ وَیُثْبِتُ ۖ وَعِنْدَهُ أُمُّ الْکِتَابِ|translation=Allah eliminates what He wills or confirms, and with Him is the Mother of the Book.|sura=ar-Ra'd|verse=39}}.

[[Bada']] originally means "the appearance of something from someone," and in theological terms, it refers to the manifestation of a matter from [[Allah]] that was unknown to humans and contrary to what they had imagined<ref>Awā’il al-Maqālāt, Shaykh Mufīd quddisa sirruh, ṣ 80.</ref> (manifestation after concealment).

[[Martyr Motahhari]] says:
::"The meaning of bada' (in Shia theological terminology) is that a revision occurs in [[divine destiny and decree]]. The intent is that in human historical events, Allah has not determined a definitive form for the advancement or regression of human history. This means, O human, you yourself are the executor of divine destiny; it is you who can advance history, take it backward, or keep it static. Nothing, neither nature, nor life's tools, nor divine will, governs history."<ref>Takāmul-e Ijtimā‘ī-ye Insān, ‘Allāma Muṭahharī, ṣ 16.</ref>

== Raj'ah (Return) ==
[[Raj'ah]] means return, and in Shia theology, it refers to the period before the [[Day of Resurrection]], following the [[Government of Imam Mahdi (AS)|government of Imam Mahdi (AS)]], when a group of virtuous people and a group of evil ones from different times will return to the world. The virtuous will return to witness the noble government of the Ahl al-Bayt, realize their desire for just governance, and receive some of the rewards Allah has ordained for them in this world. The evil-doers and obstinate disbelievers will return for punishment and torment in this world.

Imam Sadiq (AS) says: {{arabic|"إنّ الرجعة لیست بعامة و هی خاصة لا یرجع الا من محض الایمان محضا او محض الشرک محضا"|translation=The return is not universal but specific, and only those who are purely faithful or purely polytheistic will return.}}<ref>Mīzān al-Ḥikma, Ray-Shahrī, j 4, ṣ 1984.</ref> According to some traditions, the first among the Imams (AS) to return will be [[Imam Hussein (AS)]].<ref>Mīzān al-Ḥikma, Ray-Shahrī, j 4, ṣ 1982.</ref> It is narrated from [[Imam Rida (AS)]] that he said:
::"... (raj'ah) is real, existed among previous nations, and the Quran has spoken about it."<ref>Mithāl: Baqara: 243; Naml: 83; Ghāfir: 11.</ref>

And the [[Prophet (PBUH)]] said that whatever occurred in previous nations will exactly occur in this nation as well.

== Continuity of Imamate ==
According to [[Shia]] belief, [[Imamate]] is a divine and uninterrupted system without any period of interruption, existing in every time and age. It was established from the era of the Noble Prophet (PBUH) and continues to this day, and will continue as long as the world exists, as [[Amir al-Mu'minin (AS)]] said: {{arabic|لا تخلو الارض من قائم لله بحجّة، امّا ظاهراً مشهورا، و امّا خائفا مغمورا، لئلا تبطل حجج الله و بیّناته|translation=The earth will never be void of one who stands (an Imam) as Allah's proof, either manifest and well-known, or fearful and hidden, so that Allah's proofs and clear signs are not invalidated}} ; therefore, the Imam is either manifest and well-known among people, as during the time of the pure Imams, or fearful and hidden, as in the [[age of occultation]], where [[Imam al-Zaman (AS)]], although hidden, holds the Imamate of the world.
{{answer end}}

== References ==
{{footnotes|۲}}
{{tree
| main branch = ادیان و مذاهب
| subbranch1 = شیعه امامیه
| subbranch2 = عقاید شیعه
| subbranch3 =
}}
{{تکمیل مقاله
| شناسه = شد
| تیترها = شد
| ویرایش = شد
| لینک‌دهی =شد
| ناوبری =
| نمایه =شد
| تغییر مسیر =شد
| ارجاعات =
| بازبینی نویسنده =
| بازبینی =شد
| تکمیل =
| اولویت = الف
| کیفیت = ب
}}
{{text end}}
[[رده:اختلافات شیعه و سنی]]
[[fa:عقاید خاص شیعه]]
[[ur:شیعوں کی مخصوص عقائد]]
[[ar:عقائد الشیعة الخاصة]]
[[fr:Croyances spécifiques des chiites]]
[[bn:শিয়াদের নিজস্ব আকিদা ও বিশ্বাস]]
[[ms:Akidah Khusus Syiah Imamiyah]]

Fundamental Principles of Religion

2025-02-19T01:55:09Z

Hamedhakimipoor: /* References */

Fatima (a) as a Noble Example to Follow

2025-02-19T00:59:40Z

Hamedhakimipoor: /* Resources */

{{text start}}
{{question}}
How can women and girls take inspiration from Fatima al-Zahra (a)?
{{question end}}
{{answer}}
{{portal|فاطمی|خانواده|مدیا}}
Fatima al-Zahra (a) is one of the most prominent women in the Islamic world, presented as a noble example for women to emulate due to her virtues and moral qualities. [[The Messenger of God (s)]] described his daughter [[Fatima al-Zahra (a)]] as someone whose [[faith in God]] deeply penetrated her heart. In response to the Prophet's (s) inquiry about his wife, [[Ali (a)]] described Fatima (a) as his best companion and a helper on the path of obedience to God.

Fatima al-Zahra (a) was deeply fond of [[Charity|charity]] and [[Almsgiving|almsgiving]]. She often gave her food to the needy, enduring hunger herself. On her wedding night, she even gave her bridal gown to a poor man. Her strong connection with the [[Qur’an]] and her dedication to teaching its principles to her children, along with her keen understanding of political and social matters, were among her many virtues. The personal life of Fatima al-Zahra (a), including her affection for her husband and children, has been portrayed as a model for mothers and women to follow.

== The Characteristics of Fatima al-Zahra (a) ==
{{quote|Imam al-Hasan al-Mujtaba (a) said: "I saw my mother Fatima (a) standing at dawn on Friday, continually bowing and prostrating in prayer. She prayed for the believers, mentioning them by name, but she did not pray for herself. I asked her, 'Why did you not pray for yourself?' She replied, 'O my son, first the neighbor, then the family.(((1)))}}

Despite her short life, Fatima al-Zahra (a) remains a significant example for people, especially women. Her characteristics include the following: deep devotion and worship, a sincere relationship with her mother, companionship with her father, chastity and observance of hijab, being a perfect spouse to her husband, leading a simple life, a strong connection with the Qur'an and teaching its principles to her children, adhering to order and rules in life, sharing household tasks with her servant (despite having one), caring for others, respecting children's individuality, and observing fairness among them.(((2)))

=== Faith, Piety, and Worship ===
* The Messenger of God (s), speaking about his daughter Fatima al-Zahra (a), said:
::“Faith in God had deeply penetrated Fatima’s (a) heart to such an extent that she abandoned everything to worship God.”(((3)))
* Al-Hasan al-Basri (21–110 H), one of the most renowned ascetics in Islamic history, stated:
::“Fatima al-Zahra (a) was the most pious of people. In her devotion to the Almighty God, she stood so long in worship that her blessed feet became swollen.”(((4)))
* [[Äicha]], the wife of the Prophet (s), said:
::“After the [[Messenger of God (s)]], I do not know anyone more truthful than Fatima (a).”(((5)))
{{quote|Ali Shariati remarked: “I wanted to say that Fatima (a) is the daughter of Muhammad (s), but I realized that this does not fully describe Fatima (a). I wanted to say that Fatima (a) is the wife of Ali (a), but I saw that this too does not completely define Fatima (a). I wanted to say that Fatima (a) is the mother of Hasanayn (Imam al-Hasan al-Mujtaba (a) and Imam al-Husayn (a)), but again I realized that this does not fully capture who Fatima (a) is. I wanted to say that Fatima is the mother of Zaynab (a), but once more, I found that this does not entirely explain Fatima (a). These are all aspects of Fatima (a), yet none of them fully encapsulates her. Fatima (a) is uniquely and solely Fatima (a)…”(((6)))}}

=== Hijab and Modesty ===
After the passing of the Messenger of God (s), Fatima al-Zahra (a) was compelled to address [[non-Mahrams]]. She delivered a sermon in the mosque but requested that the women of Banu Hashim accompany her on her way there. In the mosque, a curtain was placed between the men and women, and she delivered her sermon from behind it. This manner of participation in society was presented as a model for women's presence in the community, demonstrating that a woman can be active in society while maintaining modesty and chastity.(((7)))

=== Her Relationship with Her Husband ===
* From the day she entered the simple home of [[Imam Ali (a)]] to the final day of her life, Fatima al-Zahra (a) remained her husband’s steadfast companion. When the Prophet (s) asked Imam Ali (a) about his wife, he described Fatima (a) as his closest friend and helper on the path of obedience to [[God]].(((8)))
* Mutual respect between spouses requires refraining from disclosing the challenges of life to others. One day, Fatima (a) visited her father, with signs of weakness and hunger visible on her face. When the [[Messenger of God (s)]] saw her condition, he raised his hands to the heavens and said, “O God, turn my child’s hunger into satisfaction and restore her state.(((9)))

=== Her Relationship with Her Children ===
* [[Salman al-Farisi]] narrated:
::One day, I saw Fatima (a) grinding wheat. At that moment, her son [[al-Husayn (a)]] began to cry impatiently. I offered to either grind the wheat for her or calm the child. She said, “It is my priority to calm my child; you may turn the mill.”(((10)))
* In her final moments, Fatima al-Zahra (a) was deeply concerned for her children. Her greatest worry was that they would be deprived of their mother. For this reason, she advised Imam Ali (a) to choose a wife after her who could properly care for and raise their children.(((11)))
* It is reported that Fatima al-Zahra (a) played with her son [[Imam al-Hasan (a)]], lifting him up while saying:
::“My son al-Hasan, be like your father; distinguish between right and wrong. Worship God, who is the source of many blessings, and never align yourself with wrongdoers.”(((12)))

=== Interaction with People ===
A woman once came to Fatima (a) and said:
::“I have an elderly and weak mother who makes many mistakes in her prayers. She sent me to ask you how she should perform her prayers.”
Fatima (a) replied:
::“Ask whatever you wish.”
The woman continued to ask questions until she reached ten, and Fatima (a) answered each one with joy. The woman, feeling ashamed of asking so many questions, said:
::“I will not trouble you further.”
Fatima (a) reassured her, saying:
::“Ask again if needed.” To encourage the woman, she added, “If someone is tasked with carrying a heavy load to a great height and is promised a reward of one hundred thousand dinars, would they feel burdened?” The woman replied, “No.” Fatima (a) said, “The reward I receive from God for answering questions is far greater, and I never feel tired or weary.” She then said, “I heard from the Messenger of God (s) that on the Day of Resurrection, the scholars of [[Islam]] will stand before God and be rewarded according to their efforts in guiding people.”(((13)))

=== Charity and Generosity ===
Fatima al-Zahra (a) was deeply devoted to charity and giving to others. After the wedding ceremony of Fatima (a) and Imam Ali (a), a poor man came to their house seeking help. Fatima (a) gave him her wedding dress and chose to wear older clothes instead.(((14))) On many occasions, she gave her food to the needy, even when it meant going hungry herself.(((15)))

== Resources ==
{{footnotes|۲}}
{{tree
| main branch = تاریخ
| subbranch1 = زنان اسوه
| subbranch2 =حضرت فاطمه
| subbranch3 =
}}
{{تکمیل مقاله
| شناسه =شد
| تیترها =شد
| ویرایش =شد
| لینک‌دهی =شد
| ناوبری =
| نمایه =
| تغییر مسیر =
| ارجاعات =
| ارزیابی کمی =شد
| تکمیل =
| اولویت =ب
| کیفیت =ب
}}
{{text end}}
[[fa:الگو بودن حضرت فاطمه(س)]]
[[ps:د حضرت فاطمه (س) بیلګتوب]]
[[fr:Fatima (a) est un bel exemple à suivre]]
[[ar:کون السیدة فاطمة (علیها السلام) قدوة]]
[[bn:হযরত ফাতিমা (সা.আ.) অনুকরণীয় আদর্শ]]

Shafā'at

2025-02-17T22:23:55Z

Hamedhakimipoor: /* Intercession and Forgiveness Main Article */

{{text start}}
{{question}}
What is the meaning of intercession (shafā'a), and who are those who intercede?
{{question end}}
{{answer}}
{{portal|واژه‌ها}}
'''Intercession''' refers to a person of elevated status mediating on behalf of someone in need of advocacy, which can signify either "intercession for guidance" or "intercession for forgiveness."

Intercession does not promote sinning; rather, the person seeking it must possess certain meritorious qualities to benefit from it. Fundamentally, the relationship between the seeker and the intercessor is based on the principle that the individual alone lacks the capacity for elevation and requires the intercessor's spiritual power.

According to Quranic verses and hadith, those who can intercede include the [[Prophet]] peace and blessings of [[Allah]] be upon him, other [[Prophets (a)|prophets (a)]], the immaculate members of the Prophet's family ([[Ahl al-Bayt]]), believers, children, scholars, [[the Quran]], and [[angels]]. However, [[polytheism]] (shirk), enmity toward the Prophet peace and blessings of Allah be upon him and the Ahl al-Bayt, deception, and neglect of prayer are considered barriers to intercession.
Divine intercession manifests as forgiveness, and the intercession of others does not conflict with divine forgiveness, as it is God who grants permission to intercessors. This serves as both a reward for those near to God and a means of salvation for His servants.

== Lexical and Terminological Meaning ==
Intercession (shafā'a) in Arabic derives from the root "sh-f-'" (''شفع''), meaning {{arabic|ضمّ الشيء الي مثله|translation=to join one thing to another, to add something to another.}}. Its opposite is "w-t-r" (''وتر''), signifying singularity and isolation. Intercession thus refers to the act of a superior and more powerful person assisting a weaker one.
Intercession is used in two main contexts:
# '''Intercession in the general sense''': This refers to an intercessor of high status and influence changing the decision of an authority regarding the punishment or reward of a subordinate.
# '''Intercession in religious terminology''': This indicates that the beneficiary of intercession creates conditions to escape an unfavorable situation warranting punishment. Through their connection with the intercessor, they attain a favorable position, becoming worthy of forgiveness.

== Types of Intercession ==
According to Murtaḍā Muṭahharī, intercession comprises two types:
* '''Intercession of Guidance''' (''Shafā'at Rahbarī'').
* '''Intercession of Forgiveness''' (''Shafā'at al-Maghfira'').
The intercession of guidance encompasses deliverance from punishment, acquisition of good deeds, and elevation in spiritual rank. This type applies to the virtuous and pure among God's servants.

The intercession of forgiveness serves to remove punishment and forgive sins, ultimately leading to the attainment of good deeds. Regarding this form, the Prophet peace and blessings of [[Allah]] be upon him said: {{arabic|translation=I have reserved my intercession for the grave sinners of my community, while the righteous will not be reproached.}}.<ref>Muṭahharī, Murtazā, Majmū‘a-yi Āthār, chāp-e panjom, Intishārāt-e Ṣadrā, j 1, ṣ 247.</ref>

== Philosophy of Intercession ==
{{main|The truth of intercession}}
{{جعبه نقل قول|Virtuous action is humanity's true intercessor. Although the families of prophets (a) and saints are venerable figures, they cannot intercede independently. (This is exemplified by the wives of Lot (a) and Noah (a), who were condemned to hellfire.<ref>Madrasī, Min Hudā al-Qur’ān, j 16, ṣ 118, Tehrān, Dār Muḥibbī al-Ḥusayn, 1419 q.</ref>|رنگ پس‌زمینه =#FFF9E7|تراز= چپ}}

Divine punishments, whether in this world or the hereafter, are not motivated by vengeance but serve to ensure compliance with divine laws and foster human perfection. Conversely, the path to redemption should not be completely closed to sinners. They must have opportunities for reform and return to God, purity, and righteousness. Intercession maintains this balance and provides a means for sinners to find their way back.<ref>Makāram Shīrāzī, Nāṣir wa Sāyir Hammakārān, Tafsīr-e Nemūna, Dār al-Kutub al-Islāmiyya, 1371 sh, j 1, ṣ 233, j 28.</ref>

In essence, one who requires an intercessor lacks sufficient strength to achieve their goal independently; thus, they combine their limited power with that of the intercessor to attain their objective. Without this combination, their insufficient strength would prevent them from reaching their goal.<ref>Ṭabāṭabā’ī, Sayyid Muḥammad Ḥusayn, Tafsīr al-Mīzān, tarjuma: Muḥammad Bāqir Hamadānī, j 1, ṣ 211.</ref>

Fundamentally, intercession represents a being capable of growth seeking aid from a superior being. However, the seeker must not descend so low spiritually that they lose their capacity for elevation, thereby forfeiting the possibility of transformation into a pure being.<ref>Subḥānī, Ja‘far, Ā’īn-e Wahhābiyyat, Jāmi‘a-ye Mudarrisīn, 1364 sh, ṣ 258; Ja‘farī, Muḥammad Taqī, Tafsīr wa Naqd wa Taḥlīl-e Masnawī, chāp-e dovvom, 1351 sh, j 7, ṣ 387.</ref>

== Intercession in the Quran ==
{{main|Intercession in the Quran}}
The Quranic verses addressing intercession can be categorized into three groups:
* Verses That Appear to Deny Intercession: {{quran|أَنْفِقُوا مِمَّا رَزَقْناکُمْ مِنْ قَبْلِ أَنْ یَأْتِیَ یَوْمٌ لا بَیْعٌ فِیهِ وَ لا خُلَّه وَ لا شَفاعَه|translation=O believers! Spend from what We have provided you before a Day comes wherein there will be no trading, friendship, or intercession. Indeed, the disbelievers are the wrongdoers.|سوره=Al-Baqara|verse=254}}، {{quran|وَ لا یُقْبَلُ مِنْها شَفاعَه|translation=neither shall intercession be accepted from it,|Sura=Al-Baqara|verse=48}}، {{quran|فَما تَنْفَعُهُمْ شَفاعَه الشَّافِعِینَ|translation=So the intercession of intercessors will not benefit them.|sura=Al-Muddaththir|verse=48}}.
* Verses That Establish Intercession as God's Exclusive Right: {{quran|ما لَکُمْ مِنْ دُونِهِ مِنْ وَلِیٍّ وَ لا شَفِیعٍ|translation=You have no protector or intercessor besides Him. Will you not then reflect?،|sura=As-Sajda|verse=4}}، {{quran|قُلْ لِلَّهِ الشَّفاعَه جَمِیعاً|translation=Say: 'Even though they have no power over anything|sura=Az-Zumar|verse=44}}
* Verses That Make Intercession Conditional Upon Divine Permission: {{quran|مَنْ ذَا الَّذِی یَشْفَعُ عِنْدَهُ إِلَّا بِإِذْنِهِ|translation=Who can intercede with Him except by His permission?|Sura=Al-Baqara|verse=255}}، {{quran|وَ لا تَنْفَعُ الشَّفاعَه عِنْدَهُ إِلَّا لِمَنْ أَذِنَ لَهُ|translation=No intercession benefits with Him except for one whom He permits.|Sura=Saba'|verse=23}}
Upon examining these verses collectively, it becomes apparent that those seemingly denying intercession do not reject it absolutely. Rather, they establish that intercession exists only with divine permission and approval, and they preclude unconditional intercession for all sinners. Moreover, the verse {{quran|فَما تَنْفَعُهُمْ شَفاعَه الشَّافِعِینَ|translation=So the intercession of intercessors will not benefit them.|sura=Al-Muddaththir|verse=48}} actually affirms the existence of both intercession and intercessors.

== Intercession in Other Islamic Schools of Thought ==
=== Salafists ===
The [[Salafists]] accept intercession as an [[Islamic principle]], like other Muslims, and believe that the Prophet (peace and blessings of Allah be upon him) will intercede for the sinners of his community. However, they maintain that seeking intercession in this world is forbidden, as they believe that only God has the power to intercede. Thus, requesting intercession from another being would constitute [[Polytheism|polytheism]] (shirk).<ref>Subḥānī, Ja‘far, Ā’īn-e Wahhābiyyat, ṣ 260, Qom, Daftar-e Intishārāt-e Islāmī, 1364 sh.</ref>

=== Mu'tazilites ===
The [[Mu'tazilites]] argue that intercession (''shafā'a'') only increases rewards but does not result in the forgiveness of sins. They base their argument on this Quranic verse: {{quran|أَفَمَنْ حَقَّ عَلَیْهِ کَلِمَةُ الْعَذَابِ أَفَأَنْتَ تُنْقِذُ مَنْ فِی النَّارِ|translation=Can you then save one against whom the decree of punishment has been justified? Can you rescue one who is in the Fire?|Sura=az-Zumar|verse=19}}.

According to their interpretation, none can save those deserving punishment from hellfire, not even the Prophet
(peace and blessings of Allah be upon him), as explicitly stated in [[The Quran|the Quran]].

[[Shaykh al-Mufīd]], responding to this position, explained that those who believe in intercession do not claim that the Prophet peace and blessings of Allah be upon him directly saves the deserving of punishment. Rather, it is God who, honoring the Prophet peace and blessings of Allah be upon him, releases them from punishment.<ref>Al-Ḥasanī, Hāshim Ma‘rūf, Shī‘a dar Barābar-e Mu‘tazila wa Ashā‘ira, ṣ 299, Mashhad, Āstān-e Quds-e Raḍawī, chāp-e sevvom, 1379 sh.</ref>

=== Ash'arites ===
The [[Ash'arites]], a major [[Sunni]] theological school, maintain, contrary to the Mu'tazilites, that intercession also leads to sin forgiveness. 'Abd ar-Raḥmān ibn Aḥmad al-Ījī, a prominent Ash'arite scholar, states in his work al-Mawāqif that intercession represents a consensus of the Muslim community (ijmā' al-umma) and enables the remission of major sins.<ref>Ījī, ‘Aḍud al-Dīn, Mawāqif, ṣ 508, Bayrūt, Dār al-Jīl, chāp-e awwal, 1997 m, bī-tā.</ref>

Furthermore, prophetic traditions and the Quranic verse {{quran|وَاسْتَغْفِرْ لِذَنْبِکَ وَلِلْمُؤْمِنِینَ وَالْمُؤْمِنَاتِ|translation=...and seek forgiveness for your sin and for the believing men and women|Sura=Muhammad|verse=19}} demonstrate that seeking forgiveness for others not only establishes intercession's validity but also its efficacy in absolving sins.

== Intercessors ==
According to Quranic verses, the intercession of God's close servants (awliyāʾ Allāh) is subject to divine permission. Various hadith identify the intercessors on the Day of Judgment:
# The [[Prophets (a)]] and [[Prophet Muḥammad]] peace and blessings of Allah be upon him: The prophets (a) are among the intercessors, with the Prophet of Islam (s) holding a special position of intercession (''shafā'a''). Both [[Sunni]] and [[Shia]] traditions affirm this. According to [[Imam al-Ṣādiq (a)]], while all prophets (a) and messengers (a) require divine permission to intercede, Prophet Muḥammad (s) received this authorization before the Day of Judgment. Primary intercession is reserved for him and the Imams (a) from his lineage, followed by other prophets (a).<ref>Ṭabāṭabā’ī, Sayyid Muḥammad Ḥusayn, Tafsīr al-Mīzān, tarjuma: Mūsawī Hamadānī, j 1, ṣ 238.</ref>
# The [[Ahl al-Bayt (a)]]: Regarding the verse {{quran|فمالنا من شافعین و لا صدیق حمیم|translation=Now we have no intercessors, nor a close friend.|sura=al-Shu'arā'|verse=100-101}}, Imam al-Ṣādiq (a) explains that the intercessors are the Imams (a) and their devoted followers.<ref>Mūsawī Iṣfahānī, Mikyāl al-Makāram, tarjuma: Sayyid Mahdī Ḥā’irī Qazwīnī, chāp-e Negin, j 1, ṣ 453; wa Majlisī, Muḥammad Bāqir, Biḥār al-Anwār, j 8, ṣ 42.</ref>
# The [[Believers]]: Numerous hadith mention believers' intercession, including that of stillborn children.<ref>Ṭabāṭabā’ī, Sayyid Muḥammad Ḥusayn, Tafsīr al-Mīzān, tarjuma: Mūsawī Hamadānī, j 1, ṣ 238.
</ref> The Prophet (s) said: {{arabic|translation=Do not belittle the poor among [['Alī's (a)]] followers and his family's adherents, for each will intercede for multitudes as numerous as the tribes of Rabī'a and Muḍar.}}<ref>Mikyāl al-Makāram, j 1, ṣ 454; Biḥār al-Anwār, j 8, ṣ 59.</ref>
# The Scholars: Imam al-Ṣādiq (a) said: {{arabic|translation=On the Day of Judgment, God will resurrect the scholar and the worshipper. The scholar will be told: 'Stand and intercede for people as a reward for teaching them...}}.<ref>Mikyāl al-Makāram, j 1, ṣ 454; Biḥār al-Anwār, j 8, ṣ 59.</ref>
# The Pilgrims to [[Imam al-Ḥusayn's (a)]] Shrine: Imam al-Ṣādiq (a) stated: {{arabic|translation=The visitors to Imam al-Ḥusayn's (a) shrine will be told: 'Take those you love by the hand and lead them to paradise.}}.<ref>Mikyāl al-Makāram, j 1, ṣ 444-445; wa Biḥār al-Anwār, j 101, ṣ 27.
</ref>
# [[The Angels]]
# [[The Quran]]

== Obstacles to Intercession ==
Hadith identify several factors that preclude intercession:
# 1. [[Polytheism]] (shirk): The Prophet (peace and blessings of Allah be upon him) said: {{arabic|translation=My intercession will reach, God willing, those who die without associating partners with God.}}.<ref>Musnad Aḥmad, j 2, ṣ 426; wa bih naql az al-Ilāhiyyāt, j 2, ṣ 854.</ref>
# 2. Deception: The Prophet peace and blessings of Allah be upon him said: {{arabic|translation=Whoever deceives Arabs will not receive my intercession nor attain my friendship.}}.<ref>Musnad Aḥmad, j 1, ṣ 72; wa bih naql az al-Ilāhiyyāt, j 2, ṣ 854.</ref>
# 3. Religious Extremists (ghulāt): The Prophet peace and blessings of Allah be upon him declared: {{arabic|translation=Two groups will not receive my intercession: an oppressive ruler and the religious extremist (ghālī) who deviates without repentance.}}(((Qurb al-asnād, p. 64; see also al-Khiṣāl, p. 63, and Mustadrak al-Wasāʾil, vol. 12, p.)))
# 4. Enmity toward the Ahl al-Bayt (a): Imam al-Ṣādiq (a) said: {{arabic|translation=The believer intercedes for his close ones, except for the declared enemy (nāṣibī) of the Ahl al-Bayt (a). Even if all prophets (a) and nearest angels interceded for such a person, their intercession would be rejected.}}.<ref>Thawāb al-A‘māl, lil-Ṣadūq, ṣ 251, bih naql az Subḥānī, Ja‘far, al-Ilāhiyyāt, j 2, ṣ 845.</ref>
# 5. Neglect of Prayer: Imam al-Ṣādiq (a), citing the Prophet peace and blessings of Allah be upon him, said: {{arabic|translation=My intercession will not reach one who neglects prayer.}}.<ref>Wasā’il, j 3, ṣ 17, bāb al-Shī‘a, bābhā-ye A‘dād-e Farā’iḍ wa Nāfila-hā-ye Ān, ḥadīth 10.</ref>
# 6. Denial of Intercession: Imam al-Riḍā (a) reported that Imam 'Alī (a) said: {{arabic|translation=One who denies the Prophet's peace and blessings of Allah be upon him intercession will not receive it.}}.<ref>‘Uyūn Akhbār al-Riḍā, j 2, ṣ 66, bih naql az Subḥānī, Ja‘far, al-Ilāhiyyāt, j 2, ṣ 846.</ref>

== Intercession and Forgiveness Main Article ==
{{See also|Intercession as a Manifestation of Divine Mercy}}
Intercession is synonymous with divine forgiveness (maghfira). When attributed to God, the source and bestower of all grace and mercy, it is termed "forgiveness." However, when associated with the intermediaries and channels of divine mercy, it is designated as "intercession."

Since all perfections belong exclusively to God and are bestowed upon others through His permission and will, there is no contradiction between divine forgiveness and the conditional intercession granted to the [[Prophets (a)|prophets (a)]] and other favored servants, with His authorization. [[God]] has ordained that certain servants, by virtue of their proximity and honor before Him, receive the reward for their steadfastness.

== References ==
{{footnotes|۲}}
{{tree
| main branch = کلام
| subbranch1 = معاد
| subbranch2 = شفاعت
| subbranch3 =
}}
{{ارزیابی
| شناسه = شد 
| عکس = 
| درگاه = شد 
| ادبیات = شد 
| پیوند = شد 
| ناوبری = 
| تغییرمسیر = شد 
| ارجاعات = 
| ارزیابی کمی = شد 
| ارزیابی کیفی = شد 
| اولویت = الف 
| کیفیت = متوسط 
}}
{{text end}}
[[fa:شفاعت]]

Shafā'a

2025-02-17T22:22:44Z

Hamedhakimipoor: Redirected page to Shafā'at

#REDIRECT [[Shafā'at]]