WikiPasokh - User contributions [en]

The Spiritual Life of Ayatollah Sayyid Ali Khamenei

2026-04-01T03:22:25Z

Translation: Created page with "{{text start}} {{question}} How could the Leader of the Revolution—who was deeply engaged in political affairs and governance—also maintain a strong commitment to spirituality, ethics, and devotional life? {{question end}} {{answer}} Cover image of the special issue '''“Hamase”''', produced by the Center for Studies and Responses for the Ramadan War. The leadership of an Islamic system—founded upon spirituality and p..."

{{text start}}
{{question}}
How could the Leader of the Revolution—who was deeply engaged in political affairs and governance—also maintain a strong commitment to spirituality, ethics, and devotional life?
{{question end}}
{{answer}}
[[File:Photo_2026-03-18_05-09-53.jpg|thumb|Cover image of the special issue '''“Hamase”''', produced by the Center for Studies and Responses for the Ramadan War.]]
The leadership of an Islamic system—founded upon spirituality and purity of soul and aimed at nurturing the human being and realizing the “pure life” (Hayat Tayyiba)—requires a leader who is himself a practical model and living embodiment of spirituality and inner purity, as well as a reflection of divine and human virtues. This characteristic was clearly evident in the life, conduct, and character of the Leader. His life, his words, his fatherly manner toward others, his simplicity and modesty, his distance from worldly luxuries, and his constant guidance and advice—following the example of his mentor, Imam Khomeini—had made him a practical and complete model of spirituality and purity of soul. This spiritual clarity was reflected even in his appearance and demeanor, to such an extent that it attracted and impressed even non-Muslims.

With such spiritual depth and inner purity, the Leader used every opportunity, in his position of leadership, to strengthen spirituality and moral awareness within society. Encouraging morality and spirituality was among the constant recommendations of our martyred Leader to officials, the public, and especially the youth.

For him, spirituality constituted a fundamental strategy for the moral education of society and the elevation of the Islamic community. He believed that the element of “piety” (taqwa) fulfills all that relates to the domain of spirituality. For this reason, he consistently emphasized social piety alongside individual piety. (Speech, 19 Bahman 1369) Throughout the entire period of his leadership, despite numerous ups and downs, crises and internal disturbances, political tensions, and the presence of diverse political views and factions, he never stepped beyond the boundaries of spirituality, ethics, and purity of soul.

Our martyred Leader gave as much importance to knowledge, scientific progress, self-confidence, and national advancement as he did to morality and spirituality. The centrality of ethics and spirituality in his thought and practice was such that, in his view, the ultimate outcome of designing a model of progress should lead to greater spirituality and the construction of a life worthy of the human being. As he stated:

“We must design this model of progress in such a way that its result leads Iranian society toward greater spirituality. Spirituality is not in contradiction with science, politics, freedom, or other fields; rather, spirituality is the soul of all of them. With spirituality, one can reach and conquer the heights of science. In that case, spirituality and knowledge will exist side by side, and the world will become a truly human world—a world worthy of human life.”
(Speech at the First Strategic Thought Conference, 10 Azar 1389) At a time when the materialistic world and corrupted secular thought seek to remove spirituality and morality from human life and reduce the human being to mere material existence, it is the Islamic Republic—under the guidance of its leadership—that has cast a ray of spiritual light into the darkened condition of humanity and has become a source of inspiration for people struggling within a world of corruption and moral decline.

At a time when some of the most discredited and morally compromised figures stand at the head of the global system of power and have turned the world into a lawless jungle, our pride lies in having a leader who embodies the essence of ethics, spirituality, sincerity, and divine and human values.

The spirituality and purity of the Leader were so evident that Vladimir Putin, President of Russia, during his first visit to Iran, responded to a journalist who asked his opinion about Iran’s Leader by saying: “I have never seen Christ, but I have heard and read descriptions of him in the Gospel. I saw Christ in the Leader of Iran.”

Similarly, Kofi Annan, former Secretary-General of the United Nations, once remarked about the Leader’s spirituality:
“During my meeting with Mr. Khamenei, I felt that I had never encountered anyone like him. His spiritual personality affected me so deeply that I asked myself why someone like me, as Secretary-General of the United Nations, had so little connection to spirituality. After meeting Mr. Khamenei, the other personalities who had previously impressed me faded from my mind, and I found myself deeply influenced by his spiritual character. I had seen many spiritual figures in the world, but none of them possessed an understanding of political matters. Meeting Mr. Khamenei changed my perception entirely.”

{{answer end}}

==Note==
* This article is mainly taken from "زندگی معنوی آیت‌الله سید علی خامنه‌ای" on Persian Wikipasokh.

[[fa:زندگی معنوی آیت‌الله سید علی خامنه‌ای]]
[[ar:الحياة المعنوية لآية الله السيد علي خامنئي]]

Internal and External Challenges in the Performance of Ayatollah Khamenei

2026-04-01T02:57:34Z

Translation:

{{text start}}
{{question}}
Through what foresight and strategy did the leadership of the Islamic Republic manage domestic problems as well as external challenges and threats?
{{question end}}
{{answer}}
[[File:Photo_2026-03-18_05-09-50.jpg|thumb|Cover image of the special issue '''“Hamase”''', produced by the Center for Studies and Responses for the Ramadan War.]]
One of the distinctive features of the speeches of the martyred leader, Grand Ayatollah Ali Khamenei, especially during major public gatherings, was his deliberate selection of Qur’anic verses as the opening of his remarks. These choices were never arbitrary; rather, the selected verses always maintained a profound and meaningful connection with the contemporary issues of society and the central themes of his speeches, serving as guidance for listeners in understanding the circumstances ahead.

He would recite the verse: “It is He who sent down tranquility into the hearts of the believers that they would increase in faith along with their [present] faith. And to Allah belong the soldiers of the heavens and the earth, and ever is Allah Knowing and Wise.” (Al-Fath / 4)

This verse refers to the descent of divine tranquility into the hearts of the believers during the turbulent episode of the Treaty of Hudaybiyyah. This choice conveyed a clear message: just as God sent serenity upon the believers after those difficult events, calm and stability would likewise return to the country following its particular crises.

In his speech of 14 Khordad 1393 (June 4, 2014), the martyred leader, Grand Ayatollah Ali Khamenei, recited two verses, each referring to one of the major challenges confronting the Islamic Revolution. First Verse: Safeguarding the Pioneers and Preserving Internal Unity “And [there is a share for] those who came after them, saying, ‘Our Lord, forgive us and our brothers who preceded us in faith and put not in our hearts any resentment toward those who have believed. Our Lord, indeed You are Kind and Merciful.’” (Al-Hashr / 10)

This noble verse emphasizes the creation and strengthening of an atmosphere of brotherhood, affection, and unity within Islamic society. It means that believers should desire good not only for themselves but also for all their brothers in faith, and cleanse their hearts of resentment and envy. However, this call for tolerance in no way implies turning a blind eye to deviations, legal violations, or conduct contrary to the Sharia; for other verses of the same surah likewise stress the necessity of standing firm against aggressors and those who break their covenants.

Second Verse: Steadfastness in the Face of Global Arrogance
“And Moses said, ‘Our Lord, indeed You have given Pharaoh and his establishment splendor and wealth in the worldly life, our Lord, that they may lead people astray from Your way. Our Lord, obliterate their wealth and harden their hearts so that they will not believe until they see the painful punishment.’” (Yūnus / 88) This verse recounts the supplication of the Prophet Moses (peace be upon him) at the final stage of his struggle against Pharaoh, after he had employed all means of guidance, yet Pharaoh and the arrogant elites surrounding him persisted in their pride and obstinacy. The term malā’ refers to Pharaoh’s dignitaries and inner circle, while zīnah denotes the adornments and ostentatious wealth that made them appealing in the eyes of the people. The expression “obliterate their wealth” signifies the destruction and nullification of their riches.

By reciting this verse, the martyred leader, Grand Ayatollah Ali Khamenei, drew the attention of both domestic and international observers to Pharaoh’s defining characteristic—arrogance (istikbār)—and to its clear manifestation in the contemporary era: the government of the United States. The United States, which like Pharaoh lays claim to hegemony and, relying on its resources and economic power, exerts pressure on other nations while refusing to accept the truth, has over the past four decades engaged in various plots against the Islamic Republic of Iran: from supporting Saddam Hussein during the imposed war and planning coups, to imposing unjust sanctions, supporting internal sedition, conducting media warfare, and assassinating Iranian scientists.

Through the recitation of these two verses in that speech, the martyred leader, Grand Ayatollah Ali Khamenei, outlined the roadmap of the Revolution in confronting two fundamental challenges.
In the face of the internal challenge—namely division and the creation of rifts within society—he proposed internal cohesion, brotherhood, and unity as the solution. And in the face of the external challenge—consisting of hostility and the pressures of global arrogance, particularly those of the United States—he advocated steadfastness, perseverance on the divine path, and resistance against oppression. These verses remain a guiding light whose radiance continues to illuminate the path ahead.

{{answer end}}

==Note==
* This article is mainly taken from "چالش‌های داخلی و خارجی در عملکرد آیت‌الله خامنه‌ای" on Persian Wikipasokh.

[[fa:چالش‌های داخلی و خارجی در عملکرد آیت‌الله خامنه‌ای]]
[[ar:التحديات الداخلية والخارجية في أداء آية الله خامنئي]]

Internal and External Challenges in the Performance of Ayatollah Khamenei

2026-04-01T02:56:42Z

Translation: Created page with "{{text start}} {{question}} Through what foresight and strategy did the leadership of the Islamic Republic manage domestic problems as well as external challenges and threats? {{question end}} {{answer}} Cover image of the special issue '''“Hamase”''', produced by the Center for Studies and Responses for the Ramadan War. One of the distinctive features of the speeches of the martyred leader, Grand Ayatollah Ali Khamenei, e..."

{{text start}}
{{question}}
Through what foresight and strategy did the leadership of the Islamic Republic manage domestic problems as well as external challenges and threats?
{{question end}}
{{answer}}
[[File:Photo_2026-03-18_05-09-50.jpg|thumb|Cover image of the special issue '''“Hamase”''', produced by the Center for Studies and Responses for the Ramadan War.]]
One of the distinctive features of the speeches of the martyred leader, Grand Ayatollah Ali Khamenei, especially during major public gatherings, was his deliberate selection of Qur’anic verses as the opening of his remarks. These choices were never arbitrary; rather, the selected verses always maintained a profound and meaningful connection with the contemporary issues of society and the central themes of his speeches, serving as guidance for listeners in understanding the circumstances ahead.

He would recite the verse: “It is He who sent down tranquility into the hearts of the believers that they would increase in faith along with their [present] faith. And to Allah belong the soldiers of the heavens and the earth, and ever is Allah Knowing and Wise.” (Al-Fath / 4)

This verse refers to the descent of divine tranquility into the hearts of the believers during the turbulent episode of the Treaty of Hudaybiyyah. This choice conveyed a clear message: just as God sent serenity upon the believers after those difficult events, calm and stability would likewise return to the country following its particular crises.

In his speech of 14 Khordad 1393 (June 4, 2014), the martyred leader, Grand Ayatollah Ali Khamenei, recited two verses, each referring to one of the major challenges confronting the Islamic Revolution. First Verse: Safeguarding the Pioneers and Preserving Internal Unity “And [there is a share for] those who came after them, saying, ‘Our Lord, forgive us and our brothers who preceded us in faith and put not in our hearts any resentment toward those who have believed. Our Lord, indeed You are Kind and Merciful.’” (Al-Hashr / 10)

This noble verse emphasizes the creation and strengthening of an atmosphere of brotherhood, affection, and unity within Islamic society. It means that believers should desire good not only for themselves but also for all their brothers in faith, and cleanse their hearts of resentment and envy. However, this call for tolerance in no way implies turning a blind eye to deviations, legal violations, or conduct contrary to the Sharia; for other verses of the same surah likewise stress the necessity of standing firm against aggressors and those who break their covenants.

Second Verse: Steadfastness in the Face of Global Arrogance
“And Moses said, ‘Our Lord, indeed You have given Pharaoh and his establishment splendor and wealth in the worldly life, our Lord, that they may lead people astray from Your way. Our Lord, obliterate their wealth and harden their hearts so that they will not believe until they see the painful punishment.’” (Yūnus / 88) This verse recounts the supplication of the Prophet Moses (peace be upon him) at the final stage of his struggle against Pharaoh, after he had employed all means of guidance, yet Pharaoh and the arrogant elites surrounding him persisted in their pride and obstinacy. The term malā’ refers to Pharaoh’s dignitaries and inner circle, while zīnah denotes the adornments and ostentatious wealth that made them appealing in the eyes of the people. The expression “obliterate their wealth” signifies the destruction and nullification of their riches.

By reciting this verse, the martyred leader, Grand Ayatollah Ali Khamenei, drew the attention of both domestic and international observers to Pharaoh’s defining characteristic—arrogance (istikbār)—and to its clear manifestation in the contemporary era: the government of the United States. The United States, which like Pharaoh lays claim to hegemony and, relying on its resources and economic power, exerts pressure on other nations while refusing to accept the truth, has over the past four decades engaged in various plots against the Islamic Republic of Iran: from supporting Saddam Hussein during the imposed war and planning coups, to imposing unjust sanctions, supporting internal sedition, conducting media warfare, and assassinating Iranian scientists.

Through the recitation of these two verses in that speech, the martyred leader, Grand Ayatollah Ali Khamenei, outlined the roadmap of the Revolution in confronting two fundamental challenges.
In the face of the internal challenge—namely division and the creation of rifts within society—he proposed internal cohesion, brotherhood, and unity as the solution. And in the face of the external challenge—consisting of hostility and the pressures of global arrogance, particularly those of the United States—he advocated steadfastness, perseverance on the divine path, and resistance against oppression. These verses remain a guiding light whose radiance continues to illuminate the path ahead.

{{answer end}}

==Note==
* This article is mainly taken from "نقش مردم در نظام اسلامی" on Persian Wikipasokh.

[[fa:نقش مردم در نظام اسلامی]]
[[ar:دور الشعب في النظام الإسلامي]]

The Role of the People in the Islamic System

2026-03-19T01:45:14Z

Translation:

{{text start}}
{{question}}
On what basis do you claim that the people have a role in governance and in the Islamic system??
{{question end}}
{{answer}}
[[File:Photo 2026-03-18 05-09-48.jpg|thumb|Cover image of the special issue '''“Hamase”''', produced by the Center for Studies and Responses for the Ramadan War.]]
To traverse the path toward the construction of an Islamic civilization, adherence to the conduct and teachings of Amir al-Mu’minin, Imam Ali (peace be upon him) is an undeniable necessity. In the Alid school of thought, one of the fundamental pillars of religious governance is the presence and active participation of the people. This principle—one that plays a decisive role both in the formation and the continuation of the Islamic system—has been profoundly and comprehensively explained in the thought and statements of Grand Ayatollah Khamenei.

The Position of the People in Alid Thought According to the Leader of the Revolution Ayatollah Khamenei refers to the well-known historical statement of Amir al-Mu’minin (peace be upon him): “Were it not for the presence of those present and the establishment of proof through the existence of supporters… I would have cast the rope of the caliphate upon its own shoulders.” Based on this statement, he emphasizes two fundamental truths: The Role of the People: According to him, it is the presence and support of the people that makes it obligatory for a committed leader to assume the responsibility of governance. He stresses that even a great figure such as Imam Ali (peace be upon him), in the absence of the people’s support, did not consider himself obliged to accept leadership.

The Right of the People: This presence is not merely a political possibility; rather, it represents a right of the people to determine their own destiny. The Leader of the Revolution further deepens this understanding by referring to another statement of Imam Ali (peace be upon him): “No one, even if his position is great and his virtue in religion is high, is above receiving help in fulfilling the responsibilities that God has placed upon him.” According to Ayatollah Khamenei, no individual—even at the highest level of faith and knowledge—can be independent of the support and cooperation of the people, and this need extends to all levels of society. He also interprets this truth in light of the Qur’anic verse: “It is He who supported you with His help and with the believers.” He emphasizes that it is precisely the believers who sustain the Islamic system and prepare the ground for the realization of its great ideals.

From the perspective of Grand Ayatollah Khamenei, people-centered governance in the Islamic system is not merely a political slogan; rather, it is rooted in firm religious foundations. He believes that religious democracy has a profound philosophical basis that emerges directly from Islam itself. As he states: “People-centered governance in the Islamic system has Islamic roots. When we speak of an Islamic system, it is impossible for the people to be ignored. The foundation of the people’s right to participate in choosing their destiny lies in Islam itself.” This deeply rooted perspective manifested in the modern era through the establishment of the Islamic Republic by Imam Khomeini (may he rest in peace). According to Ayatollah Khamenei, Imam Khomeini, as a true follower of Imam Ali (peace be upon him), firmly believed in the fundamental role of the people in the Islamic system and taught them that their presence in the arena of society can be “miracle-creating.”

In explaining Imam Khomeini’s political doctrine, Ayatollah Khamenei identifies four principal arenas in which the people play a central role:
* The decisive role of the people’s vote
* The responsibility of officials toward the people
* The utilization of the people’s thought and action
* The continuous enlightenment and awareness of the people

Ultimately, according to Grand Ayatollah Khamenei, achieving Islamic objectives—from the establishment of an Islamic system to the realization of a new Islamic civilization—is impossible without the presence, attention, and active participation of the people. In his view, this has become a fundamental principle. The concept of “the people” is a foundational Islamic principle without which not only can lofty goals not be achieved, but the very vitality and dynamism of the Islamic system would also be placed at risk.

{{answer end}}

==Note==
* This article is mainly taken from "نقش مردم در نظام اسلامی" on Persian Wikipasokh.

[[fa:نقش مردم در نظام اسلامی]]
[[ar:دور الشعب في النظام الإسلامي]]

The Role of the People in the Islamic System

2026-03-19T01:43:21Z

Translation: Created page with "{{text start}} {{question}} On what basis do you claim that the people have a role in governance and in the Islamic system?? {{question end}} {{answer}} thumb To traverse the path toward the construction of an Islamic civilization, adherence to the conduct and teachings of Amir al-Mu’minin, Imam Ali (peace be upon him) is an undeniable necessity. In the Alid school of thought, one of the fundamental pillars of religious governance..."

{{text start}}
{{question}}
On what basis do you claim that the people have a role in governance and in the Islamic system??
{{question end}}
{{answer}}
[[File:Photo 2026-03-18 05-09-48.jpg|thumb]]
To traverse the path toward the construction of an Islamic civilization, adherence to the conduct and teachings of Amir al-Mu’minin, Imam Ali (peace be upon him) is an undeniable necessity. In the Alid school of thought, one of the fundamental pillars of religious governance is the presence and active participation of the people. This principle—one that plays a decisive role both in the formation and the continuation of the Islamic system—has been profoundly and comprehensively explained in the thought and statements of Grand Ayatollah Khamenei.

The Position of the People in Alid Thought According to the Leader of the Revolution Ayatollah Khamenei refers to the well-known historical statement of Amir al-Mu’minin (peace be upon him): “Were it not for the presence of those present and the establishment of proof through the existence of supporters… I would have cast the rope of the caliphate upon its own shoulders.” Based on this statement, he emphasizes two fundamental truths: The Role of the People: According to him, it is the presence and support of the people that makes it obligatory for a committed leader to assume the responsibility of governance. He stresses that even a great figure such as Imam Ali (peace be upon him), in the absence of the people’s support, did not consider himself obliged to accept leadership.

The Right of the People: This presence is not merely a political possibility; rather, it represents a right of the people to determine their own destiny. The Leader of the Revolution further deepens this understanding by referring to another statement of Imam Ali (peace be upon him): “No one, even if his position is great and his virtue in religion is high, is above receiving help in fulfilling the responsibilities that God has placed upon him.” According to Ayatollah Khamenei, no individual—even at the highest level of faith and knowledge—can be independent of the support and cooperation of the people, and this need extends to all levels of society. He also interprets this truth in light of the Qur’anic verse: “It is He who supported you with His help and with the believers.” He emphasizes that it is precisely the believers who sustain the Islamic system and prepare the ground for the realization of its great ideals.

From the perspective of Grand Ayatollah Khamenei, people-centered governance in the Islamic system is not merely a political slogan; rather, it is rooted in firm religious foundations. He believes that religious democracy has a profound philosophical basis that emerges directly from Islam itself. As he states: “People-centered governance in the Islamic system has Islamic roots. When we speak of an Islamic system, it is impossible for the people to be ignored. The foundation of the people’s right to participate in choosing their destiny lies in Islam itself.” This deeply rooted perspective manifested in the modern era through the establishment of the Islamic Republic by Imam Khomeini (may he rest in peace). According to Ayatollah Khamenei, Imam Khomeini, as a true follower of Imam Ali (peace be upon him), firmly believed in the fundamental role of the people in the Islamic system and taught them that their presence in the arena of society can be “miracle-creating.”

In explaining Imam Khomeini’s political doctrine, Ayatollah Khamenei identifies four principal arenas in which the people play a central role:
* The decisive role of the people’s vote
* The responsibility of officials toward the people
* The utilization of the people’s thought and action
* The continuous enlightenment and awareness of the people

Ultimately, according to Grand Ayatollah Khamenei, achieving Islamic objectives—from the establishment of an Islamic system to the realization of a new Islamic civilization—is impossible without the presence, attention, and active participation of the people. In his view, this has become a fundamental principle. The concept of “the people” is a foundational Islamic principle without which not only can lofty goals not be achieved, but the very vitality and dynamism of the Islamic system would also be placed at risk.

{{answer end}}

==Note==
* This article is mainly taken from "نقش مردم در نظام اسلامی" on Persian Wikipasokh.

[[fa:نقش مردم در نظام اسلامی]]
[[ar:دور الشعب في النظام الإسلامي]]

Main Page

2026-03-19T00:39:35Z

Translation:

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Main Page

2026-03-19T00:38:09Z

Translation:

<div class = "portal-container-2" style = "">
<div class = "portal-column-2-2 portal-container-2" style = "padding: 1px; text-align: center; background: #d9ecff; border-radius: 10px; box-shadow: 2px 4px 11px 0px #becbd5; align-items: center; overflow: hidden">
<div class = "portal-column-1-2" style = "">
<h2 style = "text-align: center; font-size:190%; border:none; margin: 20px 10px;">Welcome to WikiPasokh</h2>
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<div class = "portal-column-1-2" style = "">
<h3 style = "font-size:110%; border:none; margin: 20px 5px; padding: 0; text-align: center">
<span style = "white-space: nowrap">Online Encyclopedia of Answering Questions and Doubts </span> Affiliated to the <span style = "white-space: nowrap">Center for Studies and Answering Doubts (Islamic Seminary)</span>
</h3>
<h3 style = "font-size:110%; border:none; margin: 20px 5px; padding: 0; text-align: center">with [[wikipasokh:List of articles|{{NUMBEROFARTICLES}}]] Articles in English; and More Articles in [[:fa:|Farsi]], [[:ar:|Arabic]], [[:es:|Spanish]], [[:fr:|French]], [[:ps:|Pashto]], [[:ur:|Urdu]], [[:ru:|Russian]], [[:ms:|Malay]], [[:bn:|Bengali]], and [[:az:|Azeri]]
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Template:Featured question

2026-03-19T00:38:06Z

Translation:

<div style="bor der: 1px solid #a7d7f9; padding: 10px; background-color: #f3f9ff; border-radius: 5px; font-size: 115%; font-weight: bold">

Was the Leader of the Revolution able to guide Iran in the way it was expected?

</div>

After the passing of Imam Khomeini and the beginning of the leadership of Ayatollah Sayyid Ali Khamenei, the Islamic Republic faced complex conditions, including the end of the war and the necessity of rebuilding the country, the transformation of external threats from military confrontation to political and cultural pressures, and major developments in the international system such as the collapse of the Soviet Union and the increase of pressure from the United States.

During this period, the leadership of the system, within the framework of its legal authorities, focused on determining the country’s general policies. Programs such as the 20‑Year Vision Document, an emphasis on scientific development through the Movement for the Production of Knowledge and the Soft Movement, and attention to the role of youth and elites in the country’s progress were put forward.

As a result, in response to the question of whether the Leader of the Revolution was able to lead Iran as it should be led, it can be said that, according to this perspective, the management of the country in these complex conditions has been pursued through reliance on macro‑level policymaking, preserving the principles of the Revolution, and directing scientific and economic development.

<div style="text-align: right">[[The Effectiveness of Ayatollah Khamenei in the Position of Leadership|'''Read More...''']]</div>

The Effectiveness of Ayatollah Khamenei in the Position of Leadership

2026-03-19T00:35:08Z

Translation:

{{text start}}
{{question}}
Was the Leader of the Revolution able to guide Iran in the way it was expected?
{{question end}}
{{answer}}
After the passing of [[Imam Khomeini]] and the beginning of the leadership of Ayatollah [[Sayyid Ali Khamenei]], the Islamic Republic faced complex conditions, including the end of the war and the necessity of rebuilding the country, the transformation of external threats from military confrontation to political and cultural pressures, and major developments in the international system such as the collapse of the Soviet Union and the increase of pressure from the United States.

During this period, the leadership of the system, within the framework of its legal authorities, focused on determining the country’s general policies. Programs such as the 20‑Year Vision Document, an emphasis on scientific development through the Movement for the Production of Knowledge and the Soft Movement, and attention to the role of youth and elites in the country’s progress were put forward.

As a result, in response to the question of whether the Leader of the Revolution was able to lead Iran as it should be led, it can be said that, according to this perspective, the management of the country in these complex conditions has been pursued through reliance on macro‑level policymaking, preserving the principles of the Revolution, and directing scientific and economic development.

== The Period of Ayatollah Khamenei’s Leadership ==
After the passing of Imam Khomeini (may he rest in peace), the leadership of the Islamic Revolution was entrusted to the capable hands of the Supreme Leader, Ayatollah Khamenei, who, according to the late Imam’s description, was “the powerful arm of the Islamic Republic” and “one of the rare individuals who shine like the sun.” He assumed the leadership of the Islamic Revolution under highly sensitive circumstances. On the one hand, the Imposed War had just ended, and the country had entered the complex phase of post-war reconstruction, a period that required careful planning, specialized expertise, sustained effort, and significant resources. At the same time, the values and principles of the Revolution had to be preserved and prevented from fading in the midst of reconstruction. On the other hand, the enemy’s military aggression gradually transformed into cultural aggression, which proved to be even more dangerous and sensitive than military confrontation. This time, the beliefs, ideas, and cultural foundations of Islamic society—particularly those of the youth—became the primary targets, with the aim of weakening the Islamic system from within.

At the same time, global conditions further increased the sensitivity of that period. The collapse of the former Soviet Union created the conditions for the emergence of a unipolar world order dominated by the United States, which in turn intensified American pressure against Iran. These circumstances were further complicated by the actions of certain internal elements who distanced themselves from the principles and values of the Islamic Revolution and, intentionally or unintentionally, served the interests of the enemy. In such a sensitive environment, the Supreme Leader guided the Islamic Revolution with courage and wisdom up to the present day. Under his leadership and with the support of the people, the Islamic Republic of Iran has emerged as an independent and influential country at both the regional and international levels, capable of standing against the unilateral dominance of the United States and other major powers. In this regard, Alexander Haig, former U.S. Secretary of State, stated: “In my view, more dangerous and significant than these international problems are the consequences of the expansion of Islamic fundamentalism that has taken root in Iran and now threatens the existence and stability of moderate Arab regimes in the region. If this development goes out of control, it will endanger the interests of the superpowers in the most serious way.”

For this reason, the United States has openly adopted a hostile stance toward the Islamic Revolution and has refrained from no measure in pursuing this objective. In the sphere of domestic policy, according to the Constitution of the Islamic Republic of Iran, “determining the general policies of the system and supervising their proper implementation” are among the duties and authorities of the Supreme Leader. During his leadership, Ayatollah Khamenei defined these general policies in an appropriate and systematic manner and exercised effective oversight over their implementation. Within this framework, he introduced the Twenty-Year Vision Plan, a strategic project intended to guide the development and progress of the Islamic Republic of Iran in all dimensions. He emphasized that this long-term vision and the announced policies should serve as the foundation for legislative activity in the Parliament, noting that if all institutions and branches of government fulfill their responsibilities within this framework, Iran will reach a high level of advancement within twenty years. Furthermore, initiatives such as the promotion of scientific growth, the launch of the Knowledge Production Movement and the Soft-War / Software Movement, the attention given to youth and national elites, the encouragement of self-confidence and self-reliance, the emphasis on addressing the real needs of the people, and the pursuit of justice were among the key measures taken under his leadership. Additionally, the annual designation of national priorities and the formulation of strategic directions for the country represent further steps taken by the Leader in guiding and directing the overall trajectory of national development. These actions clearly reflect his accurate judgment and effective leadership in managing the course of the country.

{{answer end}}

==Note==
* This article is mainly taken from "کارآمدی آیت‌الله خامنه‌ای در مقام رهبری" on Persian Wikipasokh.

[[fa:کارآمدی آیت‌الله خامنه‌ای در مقام رهبری]]
[[ar:كفاءة آية الله خامنئي في منصب القيادة]]

The Effectiveness of Ayatollah Khamenei in the Position of Leadership

2026-03-19T00:34:24Z

Translation: Created page with "{{text start}} {{question}} Was the Leader of the Revolution able to guide Iran in the way it was expected? {{question end}} {{answer}} After the passing of Imam Khomeini and the beginning of the leadership of Ayatollah Sayyid Ali Khamenei, the Islamic Republic faced complex conditions, including the end of the war and the necessity of rebuilding the country, the transformation of external threats from military confrontation to political and cultural pressures, and major..."

{{text start}}
{{question}}
Was the Leader of the Revolution able to guide Iran in the way it was expected?
{{question end}}
{{answer}}
After the passing of Imam Khomeini and the beginning of the leadership of Ayatollah Sayyid Ali Khamenei, the Islamic Republic faced complex conditions, including the end of the war and the necessity of rebuilding the country, the transformation of external threats from military confrontation to political and cultural pressures, and major developments in the international system such as the collapse of the Soviet Union and the increase of pressure from the United States.

During this period, the leadership of the system, within the framework of its legal authorities, focused on determining the country’s general policies. Programs such as the 20‑Year Vision Document, an emphasis on scientific development through the Movement for the Production of Knowledge and the Soft Movement, and attention to the role of youth and elites in the country’s progress were put forward.

As a result, in response to the question of whether the Leader of the Revolution was able to lead Iran as it should be led, it can be said that, according to this perspective, the management of the country in these complex conditions has been pursued through reliance on macro‑level policymaking, preserving the principles of the Revolution, and directing scientific and economic development.

== The Period of Ayatollah Khamenei’s Leadership ==
After the passing of Imam Khomeini (may he rest in peace), the leadership of the Islamic Revolution was entrusted to the capable hands of the Supreme Leader, Ayatollah Khamenei, who, according to the late Imam’s description, was “the powerful arm of the Islamic Republic” and “one of the rare individuals who shine like the sun.” He assumed the leadership of the Islamic Revolution under highly sensitive circumstances. On the one hand, the Imposed War had just ended, and the country had entered the complex phase of post-war reconstruction, a period that required careful planning, specialized expertise, sustained effort, and significant resources. At the same time, the values and principles of the Revolution had to be preserved and prevented from fading in the midst of reconstruction. On the other hand, the enemy’s military aggression gradually transformed into cultural aggression, which proved to be even more dangerous and sensitive than military confrontation. This time, the beliefs, ideas, and cultural foundations of Islamic society—particularly those of the youth—became the primary targets, with the aim of weakening the Islamic system from within.

At the same time, global conditions further increased the sensitivity of that period. The collapse of the former Soviet Union created the conditions for the emergence of a unipolar world order dominated by the United States, which in turn intensified American pressure against Iran. These circumstances were further complicated by the actions of certain internal elements who distanced themselves from the principles and values of the Islamic Revolution and, intentionally or unintentionally, served the interests of the enemy. In such a sensitive environment, the Supreme Leader guided the Islamic Revolution with courage and wisdom up to the present day. Under his leadership and with the support of the people, the Islamic Republic of Iran has emerged as an independent and influential country at both the regional and international levels, capable of standing against the unilateral dominance of the United States and other major powers. In this regard, Alexander Haig, former U.S. Secretary of State, stated: “In my view, more dangerous and significant than these international problems are the consequences of the expansion of Islamic fundamentalism that has taken root in Iran and now threatens the existence and stability of moderate Arab regimes in the region. If this development goes out of control, it will endanger the interests of the superpowers in the most serious way.”

For this reason, the United States has openly adopted a hostile stance toward the Islamic Revolution and has refrained from no measure in pursuing this objective. In the sphere of domestic policy, according to the Constitution of the Islamic Republic of Iran, “determining the general policies of the system and supervising their proper implementation” are among the duties and authorities of the Supreme Leader. During his leadership, Ayatollah Khamenei defined these general policies in an appropriate and systematic manner and exercised effective oversight over their implementation. Within this framework, he introduced the Twenty-Year Vision Plan, a strategic project intended to guide the development and progress of the Islamic Republic of Iran in all dimensions. He emphasized that this long-term vision and the announced policies should serve as the foundation for legislative activity in the Parliament, noting that if all institutions and branches of government fulfill their responsibilities within this framework, Iran will reach a high level of advancement within twenty years. Furthermore, initiatives such as the promotion of scientific growth, the launch of the Knowledge Production Movement and the Soft-War / Software Movement, the attention given to youth and national elites, the encouragement of self-confidence and self-reliance, the emphasis on addressing the real needs of the people, and the pursuit of justice were among the key measures taken under his leadership. Additionally, the annual designation of national priorities and the formulation of strategic directions for the country represent further steps taken by the Leader in guiding and directing the overall trajectory of national development. These actions clearly reflect his accurate judgment and effective leadership in managing the course of the country.

{{answer end}}

==Note==
* This article is mainly taken from "کارآمدی آیت‌الله خامنه‌ای در مقام رهبری" on Persian Wikipasokh.

[[fa:کارآمدی آیت‌الله خامنه‌ای در مقام رهبری]]
[[ar:كفاءة آية الله خامنئي في منصب القيادة]]

The statements of Prophet Muhammad (PBUH) in the Sermon of Ghadir

2025-06-29T11:08:45Z

Translation: Created page with "{{text start}} {{question}} What Issues Did the Prophet (PBUH) Emphasize Most in the Sermon of Ghadir? {{question end}} {{answer}} In this sermon, the Prophet (PBUH) spoke on several key themes and repeatedly emphasized them to clarify their importance and consequences for everyone: 1. Monotheism and Oneness of God:<blockquote>After praising and glorifying God, the Prophet addressed the concept of monotheism, describing God's attributes: “The God who is unique in His..."

{{text start}}
{{question}}
What Issues Did the Prophet (PBUH) Emphasize Most in the Sermon of Ghadir?
{{question end}}
{{answer}}
In this sermon, the Prophet (PBUH) spoke on several key themes and repeatedly emphasized them to clarify their importance and consequences for everyone:

1. Monotheism and Oneness of God:<blockquote>After praising and glorifying God, the Prophet addressed the concept of monotheism, describing God's attributes:
“The God who is unique in His greatness, alone in His oneness, powerful and mighty in His dominion, whose knowledge encompasses everything, present everywhere and watching over all… He understands what is hidden and knows the innermost thoughts, and nothing is concealed from Him. He wills, so He accomplishes; He decrees, so it is determined; He knows, so He counts… I praise Him and constantly thank Him, both in ease and hardship, in times of distress and calm, and I believe in Him, His angels, His scriptures, and His messengers…”</blockquote>2. Succession and the Virtues of Ali and the Ahl al-Bayt (Peace be upon them):
The main part of the sermon was devoted to the issue of leadership and the merits of Imam Ali and the Prophet’s family. The Prophet said:<blockquote>“God revealed to me: ‘O Messenger, deliver what has been sent down to you from your Lord, and if you do not, then you have not conveyed His message. And God will protect you from the people.’
The Prophet explained that this verse was revealed about Imam Ali and declared to the people:
‘Indeed, Ali ibn Abi Talib is my brother, my trustee, my successor, and the Imam after me. His relationship to me is like that of Aaron to Moses, except there will be no prophet after me. God says in the Quran: ‘Your ally is only God and His Messenger and those who believe…’ Ali is the one who establishes prayer, gives zakat while in ruku‘ (bowing), and constantly turns to God.’
Then the Prophet went on to describe Ali’s virtues extensively, saying:
“O people! Know and understand this: God has appointed him as your authority and Imam whose obedience is obligatory. He is the clear Imam mentioned in the Quran: ‘And We have made everything in a clear register (Imam Mubeen).’ O people! Do not be led astray from Ali, do not turn away from him, and do not reject his authority. Honor him because God has honored him, and accept him because God has appointed him.”</blockquote>The Prophet raised Ali’s hand and said:<blockquote>“O people! This is Ali, my brother, my trustee, the repository of my knowledge, my successor in interpreting God’s Book and calling to it. He is the Caliph of God and the Commander of the Faithful, the guiding Imam.”</blockquote>3. Warning About Hypocrites and Their Harm:

The Prophet warned about a group of hypocrites who persistently troubled him and who would threaten the future of Islam:<blockquote>“O people! I asked Gabriel to ask God to exempt me from conveying this message because I know the fewness of the pious and the abundance of hypocrites and the harm of the slanderers and mockers of Islam… Also, because the hypocrites have often harmed me, calling me ‘a listener to every talk,’ thinking that because of my close companionship with Ali and my attention to him, I am as they accuse… but God commanded: ‘And among them are those who annoy the Prophet…’ I could name them, I could point to them, but I have dealt with them generously.”</blockquote>The Prophet added:<blockquote>“After me, there will be caliphs who invite to hellfire and will receive no help on the Day of Judgment… Soon, the caliphate will be seized by injustice and force…”</blockquote>4. Characteristics of the Friends and Enemies of the Ahl al-Bayt:

The Prophet described the true friends of the Ahl al-Bayt as those whom God has said about:<blockquote>“Those who believe and do not cover their faith with injustice – they shall have security and are rightly guided.”</blockquote>And he warned:<blockquote>“Know that the enemies of the Ahl al-Bayt are those who will enter the fire of hell, hearing its terrifying sounds and seeing its blazing flames.”</blockquote>5. Calling for Pledge of Allegiance to Ali’s Succession:

Finally, the Prophet called on the people:<blockquote>“O people! After I finish my speech, I will ask you to give your hands in pledge of allegiance to me and acceptance of Ali’s leadership. Know that I have pledged allegiance to God, and Ali has pledged allegiance to me. I take your pledge for him from God’s behalf: ‘Those who pledge allegiance to you pledge allegiance to God…’ The hand of God is over their hands. Whoever breaks this pledge harms only himself, and whoever fulfills the covenant of God will receive a great reward.”</blockquote>He concluded:<blockquote>“O people! Pledge allegiance to God, pledge allegiance to me, and pledge allegiance to Ali, Commander of the Faithful, and to Hasan and Husayn, and the Imams from their lineage.”</blockquote>{{answer end}}
==Resources==
*This passage is adapted from the book "Responding to Questions and Doubts Regarding Ghadir Khumm."
{{text end}}

The meaning of the word "Mawla" in the Hadith of Ghadir

2025-06-29T11:04:22Z

Translation: Created page with "{{text start}} {{question}} What is the evidence for the correctness of the Shi’a interpretation of the Hadith of Ghadir, which understands Mawlā to mean “guardian” or “leader”? {{question end}} {{answer}} Careful attention to the connected and disconnected, vivid and clear evidence and indications present in the Hadith of Ghadir leads us to the conclusion that Mawlā means Imamate and one who has authority to govern. Below are several points supporting this:..."

{{text start}}
{{question}}
What is the evidence for the correctness of the Shi’a interpretation of the Hadith of Ghadir, which understands Mawlā to mean “guardian” or “leader”?
{{question end}}
{{answer}}
Careful attention to the connected and disconnected, vivid and clear evidence and indications present in the Hadith of Ghadir leads us to the conclusion that Mawlā means Imamate and one who has authority to govern. Below are several points supporting this:

1. The Hadith of Hudhayfah ibn Asid
It is authentically narrated that the Prophet (PBUH) said:“Do you not bear witness that there is no god but Allah and that Muhammad is His Messenger?” They replied, “Yes, we bear witness.”
Then the Prophet said:“O Allah, be witness. O people, Allah is my Mawlā, and I am the Mawlā of the believers. I am more entitled to the believers than they are to themselves. So whoever I am his Mawlā, Ali is his Mawlā.”
Placing Wilayah (authority) in the context of the testimony of monotheism and prophethood, and alongside the Mawlā of Allah and the Prophet, is proof that Wilayah here means Imamate and one who has authority to govern. There is no evidence to say that the meaning of Mawlā regarding the Prophet differs from its meaning regarding ‘Ali (PBUH).

2. The Verse of Proclamation (Ayat al-Tabligh)
Allah says in the Qur’an:“O Messenger! Convey what has been revealed to you from your Lord. And if you do not, then you have not conveyed His message. And Allah will protect you from the people.”(Surah al-Ma’idah 5:67)
This verse commands the Prophet to convey a very important and critical matter, so important that failure to convey it is equated to not conveying the message of the mission at all. The danger of opposition from the people and Allah’s guarantee of protection shows this matter was weighty and sensitive — namely the announcement of ‘Ali’s Imamate and leadership. According to Sunni narrations, including those of Ibn ‘Asakir and al-Hibari, this verse was revealed on the day of Ghadir specifically concerning ‘Ali.
It would be unreasonable and absurd for someone to say that this verse commands the Prophet to convey only love and friendship toward ‘Ali, and that the Prophet was so fearful of conveying that friendship that Allah had to reassure him, and the Prophet halted the Hajj caravan under the hot sun to hold a ceremony declaring: “Whoever I am his Mawlā, ‘Ali is his friend.”

3. The Verse of Completion (Ayat al-Ikmal)
After the Prophet’s declaration at Ghadir, the following verse was revealed:“Today I have perfected your religion for you, completed My favor upon you, and chosen Islam as your religion.”(Surah al-Ma’idah 5:3)
This verse, revealed after the Ghadir sermon, is a clear and convincing proof that Mawlā means Imamate. No meaning other than Imamate and leadership justifies the description of religion as “completed.”

4. The Narration of Abu Hurairah on Fasting the Day of Ghadir
Al-Hakim al-Hasakani narrates authentically from Abu Hurairah:
Whoever fasts the 18th of Dhu al-Hijjah will receive the reward of sixty months of fasting. This is the day of Ghadir when the Prophet took ‘Ali’s hand and said:
“Am I not the Mawlā of the believers?”
They said: “Yes.”
He said: “Whoever I am his Mawlā, ‘Ali is his Mawlā.”
At that moment, Umar said:
“Blessings, O son of Abu Talib! You have become the Mawlā of me and every Muslim.”
Then the verse of completion was revealed.
The revelation of the verse of Ikmal after the Ghadir sermon is a strong indication that the meaning of Mawlā is Imamate, since nothing but Imamate can be called “the perfection of religion.”

5. The Incident of Harith ibn Nu‘man
Abu Ishaq Tha‘labi relates:
When the news of the Ghadir declaration reached Harith ibn Nu‘man, he came angrily to the Prophet, dismounted from his camel, and said:
“O Muhammad! You ordered us to testify to God’s oneness and to the Prophethood — we accepted. You commanded us to pray, fast, give zakat, and perform Hajj — all accepted. But now you raise your cousin above us and say: ‘Whoever I am his Mawlā, this ‘Ali is his Mawlā.’ Is this from you or from God?”
The Prophet replied: “By Him besides whom there is no god, it is from God.”
Harith then turned away murmuring:
“O Allah, if what Muhammad says is true, then rain down stones from the sky upon us or punish us severely.”
Before reaching his camel, a stone came down from the sky and killed him.
Clearly, Harith understood Mawlā here as authority and guardianship, because his anger and prayer for destruction would make no sense if the Prophet only meant friendship.

6. Understanding of Caliph Umar
The clearest evidence that Mawlā means Imamate is Umar’s own understanding. When the Prophet asked for pen and paper to write a will to save the Ummah from error, Umar told Ibn Abbas:
“I realized the Prophet wanted to assign leadership to ‘Ali, but I prevented him.”
This confirms that Umar understood the Hadith of Ghadir as appointing leadership and succession to ‘Ali.

Conclusion
Therefore, the connected and disconnected evidence shows that the Shi’a interpretation of the Hadith of Ghadir is correct and true, and the companions themselves understood the Hadith as Shi’a do — that Mawlā means leader, guardian, and one with divinely appointed authority, not merely a friend.

{{answer end}}
== Resources ==
* This passage is adapted from the book "Responding to Questions and Doubts Regarding Ghadir Khumm."
{{text end}}

The Hadith of Ghadir in Sunni Sources

2025-06-12T12:58:06Z

Translation:

{{text start}}{{question}}
Is the Hadith of Ghadir Mentioned in Authentic Sunni Sources or in Their Sihah Sittah?
{{question end}}{{answer}}Yes, the ''[[Hadith of Ghadir]]'' is indeed recorded in [[Sunni]] sources, including some of the [[six canonical books]] of Sunni hadith (''[[al-Sihah al-Sittah]]''). For example, ''al-Nasa’i''—a prominent Sunni scholar and the author of ''Sunan al-Nasa’i'', one of the ''Sihah Sittah''—narrates the following in his work ''al-Sunan al-Kubra'':
“The Messenger of Allah (peace be upon him and his family), upon returning from his final pilgrimage (''Hajjat al-Wadaʿ''), reached the area of Ghadir Khumm. There, he ordered the people to halt. He said, ‘Soon I shall be called to my Lord and I will answer the call. Indeed, I am leaving among you two weighty things—one greater than the other:<ref>al-Nasā'ī, Aḥmad ibn Shuʿayb, ''al-Sunan al-Kubrā'', Beirut: Dār al-Kutub al-ʿIlmiyyah, 1st edition, 1411 AH, vol. 5, p. 45.</ref>
# The Book of Allah,
# My family (''ʿItrah'') and my household (''Ahl al-Bayt''). So, watch carefully how you treat them after me. These two will never separate until they return to me at the Pond of Kawthar. ’ Then he said: ‘Indeed, Allah is my Master, and I am the master of all believers. ’ Then he took the hand of Ali (a) and declared: ‘Whoever I am his master (''mawla''), this Ali is his master. O Allah, befriend those who befriend him, and be the enemy of those who are hostile to him. ’”

While the full sermon of Ghadir—which was delivered by the Prophet (peace be upon him and his family) on that day—is not entirely recorded in the six canonical Sunni books, many of the key phrases regarding the ''wilayah'' (authority) and leadership of Imam Ali (a) are mentioned therein. It is fair to say that the most critical portions of the Hadith are included in these sources, though the full text of the sermon is absent. Nevertheless, this Hadith is considered authentic and undeniable by numerous Sunni scholars. A few testimonies include:
# Ahmad al-Maghribi, a Sunni scholar, writes:

“The Hadith of Ghadir is ''sahih'' (authentic), well-established, and ''mutawatir'' (mass-transmitted). It has been transmitted through over a hundred chains of narration, and many scholars have compiled independent works solely on this Hadith. ”<ref>al-Maghribī, Aḥmad, ''Fatḥ al-Malik al-ʿAlī bi-Ṣiḥḥat Ḥadīth Bāb Madīnat al-ʿIlm ʿAlī'', Iṣfahān: Maktabat Amīr al-Muʾminīn (ʿa), p. 12.</ref>
# Ibn ‘Asim, another Sunni scholar, states:

“The Hadith ''‘Whoever I am his master, Ali is his master’'' is extremely authentic. A group of Companions narrated it through various authentic chains. ”<ref>Ibn Abī ʿĀṣim, al-Ḍaḥḥāk, ''Kitāb al-Sunnah'', Beirut: al-Maktabah al-Islāmī, 3rd edition, 1413 AH, p. 522.</ref>

Al-Iskafi, another Sunni scholar, affirms the mutawatir status of the Hadith of Ghadir among all Muslims.<ref>al-Iskāfī, Muḥammad ibn ʿAbd Allāh, ''al-Miʿyār wa al-Muwāzanah'', [Place unknown]: [Publisher unknown], [Date unknown], pp. 71 & 210.</ref>

== The Hadith of Ghadir in the ''Sihah Sittah'' ==
While the full sermon of Ghadir is not found in its entirety, several key phrases and incidents from the event are narrated in the ''Sihah Sittah'', especially under the section of Imam Ali’s virtues. Examples include:

1. Sunan Ibn Majah (One of the Six Canonical Sunni Books) The Prophet is reported to have said:''“Whoever I am his master, Ali is also his master.”'' This narration comes in the context of Sa'd ibn Abi Waqqas, who rebuked Muawiyah for disrespecting Imam Ali, saying:“I heard the Messenger of Allah say, ‘Whoever I am his master, Ali is his master.’”

2. Sunan al-Tirmidhi Narrated from Zayd ibn Arqam:''“Whoever I am his master, Ali is his master after me.”''

3. Al-Nasa’i’s Other Works In addition to ''Sunan al-Nasa’i'', he reports the Hadith of Ghadir in three other major works, indicating the Hadith’s significance:

* ''al-Sunan al-Kubra'', vol. 5, p. 131
* ''Khasa’is Amir al-Mu’minin'', p. 50
* ''Fada’il al-Sahabah'', p. 14

4. Another Narration from Sunan Ibn Majah Al-Bara’ ibn ‘Azib recounts that during the Farewell Pilgrimage, the Prophet dismounted and gathered the people for prayer. Afterward, he took the hand of Ali and said:<blockquote>“Am I not more entitled to you than your own souls?”

They said: “Yes, indeed.”

Then he asked: “Do I not have authority over all the believers?”

They replied: “Yes.”

He said:

''“Then this (Ali) is the master of whomever I am the master. O Allah, love those who love him, and be the enemy of those who oppose him.”''<ref>Ibn Mājah, Muḥammad ibn Yazīd, ''Sunan Ibn Mājah'', [Publisher details same as previous citation], vol. 1, p. 43.</ref></blockquote>

== The Hadith of Thaqalayn (The Two Weighty Things) ==
This hadith, also mentioned in the sermon of Ghadir, is likewise found in the ''Sihah Sittah'':

* Sahih Muslim, considered the most authentic Sunni hadith collection after ''Sahih al-Bukhari'', narrates from Zayd ibn Arqam:

The Prophet stood at Ghadir Khumm and said:<blockquote>''“O people! I am only a human being and soon I shall be called [to my Lord]. I leave among you two weighty things: the first is the Book of Allah in which is guidance and light—so hold fast to the Book of Allah. And [secondly] my Ahl al-Bayt...”''</blockquote>Then he said three times:<blockquote>''“I remind you of Allah concerning my Ahl al-Bayt.”''<ref>al-Nīsābūrī, Muslim ibn al-Ḥajjāj, ''Ṣaḥīḥ Muslim'', Beirut: Dār al-Fikr, n.d., vol. 7, p. 123.</ref></blockquote>

* Al-Tirmidhi also records the Hadith of Thaqalayn, stating: ''“I am leaving among you two things which, if you hold onto them, you will never go astray. One is greater than the other: the Book of Allah, a rope extending from the heavens to the earth; and my family (Ahl al-Bayt). They will never be separated until they return to me at the Pond. So see how you treat them after me.”''<ref>al-Tirmidhī, Muḥammad ibn ʿĪsā, ''Sunan al-Tirmidhī'', [Publisher details same as previous citation], vol. 5, p. 329.</ref>

* Al-Nasa’i, in his other works, considers the Hadith of Thaqalayn to be part of the Hadith of Ghadir, which the Prophet delivered after appointing Imam Ali as his successor:
** ''Fada’il al-Sahabah'', p. 15
** ''al-Sunan al-Kubra'', vol. 5, p. 45
** ''Khasa’is Amir al-Mu’minin'', p. 93

=== Concluding Notes ===
The phrase ''“Whoever I am his master, Ali is his master”'' has been narrated in at least 67 Sunni hadith and tafsir sources, with over 230 independent chains of transmission—clearly establishing the authenticity and undeniability of the Hadith of Ghadir.

Likewise, the Hadith of ''Thaqalayn'' (i.e., ''“I leave among you the two weighty things…”'') appears in more than 48 Sunni books and has been transmitted over 102 times. In addition to these, many Sunni sources record narrations regarding the virtues of Imam Ali (a), including ''al-Nasa’i'', who compiled an entire book titled Khasa’is Amir al-Mu’minin, in which he also references the Hadith of Ghadir.{{answer end}}

== Resources ==
* This passage is adapted from the book "Responding to Questions and Doubts Regarding Ghadir Khumm."
{{text end}}

The Hadith of Ghadir in Sunni Sources

2025-06-12T12:49:34Z

Translation:

The Hadith of Ghadir in Sunni Sources

2025-06-12T12:49:14Z

Translation: ابرابزار

The Hadith of Ghadir in Sunni Sources

2025-06-12T12:49:04Z

Translation: Created page with "{{text start}}{{question}} Is the Hadith of Ghadir Mentioned in Authentic Sunni Sources or in Their Sihah Sittah? {{question end}}{{answer}}Yes, the ''Hadith of Ghadir'' is indeed recorded in Sunni sources, including some of the six canonical books of Sunni hadith (''al-Sihah al-Sittah''). For example, ''al-Nasa’i''—a prominent Sunni scholar and the author of ''Sunan al-Nasa’i'', one of the ''Sihah Sittah''—narrates the following in his work ''al-..."

The Ghadir Event

2025-06-12T12:08:55Z

Translation: /* Resources */

{{text start}}{{question}}
When did the Event of Ghadir take place? What is meant by the “Greater Weight” (Thiaql alAkbar) and the “Lesser Weight” (Thiql al-Asghar)? Which Qur'anic chapter was revealed regarding Imam Ali (a)?Who were the individuals that initially did not pledge allegiance to Ali (a)?
{{question end}}{{answer}}
The [[Holy Prophet of Islam]] (peace be upon him and his family), in the tenth year after the Hijra, traveled to Mecca along with a large number of Muslims in order to perform the rituals of Hajj and to teach its rulings. This pilgrimage coincided with the final year of the Prophet’s blessed life and is thus referred to as the “Farewell Pilgrimage” (''Ḥijjat al-Wadāʿ'').<ref>Ibn Abd al-Barr, ''Al-Isti'ab fi Ma'rifat al-Ashab'', Beirut: Dar al-Jeel, 1st edition, 1412 AH, Vol. 1, p. 44.</ref>

The number of companions accompanying the Prophet on this journey is reported to have been around 120,000.<ref>Al-Sharif al-Murtada, ''Rasa'il al-Murtada'', edited by Sayyid Mahdi Rajai, Qom: Khayyam, 1405 AH, Vol. 3, p. 20.</ref> After the completion of the Hajj rituals and on the return journey from Mecca, the caravan reached the region of Ghadir Khumm.<ref>Near Juhfa, between Mecca and Medina.</ref> It was there that the Prophet received a divine command to convey an important message. He ordered the caravan to halt, and the following verse was revealed to him:<blockquote>''“O Messenger! Convey what has been revealed to you from your Lord, and if you do not, then you have not conveyed His message. And Allah will protect you from the people.”'' (Qur'an 5:67)</blockquote>After the caravan stopped and everyone gathered at the appointed location, the Prophet stood on an elevated platform, took the hand of Ali (a), and declared:<blockquote>''“Whoever I am his master (mawla), Ali is also his master. O Allah! Be a friend to the one who befriends him, and be an enemy to the one who opposes him.”''<ref>Ibn al-Athir, 'Izz al-Din, ''Usd al-Ghabah fi Ma'rifat al-Sahabah'', Beirut: Dar al-Fikr, 1409 AH, Vol. 1, p. 364.</ref></blockquote>With this proclamation, the Prophet fulfilled the divine mandate and openly declared what had been repeatedly hinted at during his mission.

Throughout his prophethood, the Messenger of Allah (peace be upon him and his family) had on numerous occasions spoken of Ali’s succession. However, on the 18th of Dhul-Hijjah in the tenth year after the Hijra, by explicit divine command, he declared it publicly and unequivocally.

During the sermon of Ghadir Khumm, the Prophet also stated: ''“O people! I leave behind among you two precious things. If you hold fast to them, you will never go astray.”''

When asked what these two precious things were, he replied: ''“The Greater Weight (Thiql al-Akbar), which is the Book of Allah (the Qur’an), and the Lesser Weight (Tiqal al-Asghar), which is my family (the Ahl al-Bayt). Indeed, these two shall never separate from each other until they meet me at the Pond of Kawthar.”''<ref>Ibn Wāḍiḥ al-Yaʿqūbī, Aḥmad, ''Tārīkh al-Yaʿqūbī'' (The History of Yaʿqūbī), Beirut: Dār Ṣādir, (n.d.), Vol. 2, p. 112.</ref>

Due to his selflessness in charity, sacrifice, bravery, and truthfulness, numerous verses of the Holy Qur’an were revealed in honor of Imam Ali and the Prophet’s family (peace be upon them). Among these are:

* Verse 207 of ''Surat al-Baqarah''
* Verse 33 of ''Surat al-Aḥzāb''
* Verse 23 of ''Surat al-Shūrā''
* Verse 55 of ''Surat al-Mā’idah''
* As well as ''Surat al-Dahr'', also known as ''Surat al-Insān'' or ''Hal Atā'', which was revealed in their praise.

After the Prophet (peace be upon him and his family) appointed Ali (a) as his successor at Ghadir Khumm, all the prominent Companions from the Muhajirun and the Ansar congratulated Ali and pledged allegiance to him as the ''Commander of the Faithful'' (''Amir al-Mu’minin''). No refusal to pledge allegiance on the day of Ghadir is recorded.<ref>al-Majlisi, Muhammad Bāqir, Biḥār al-Anwār, Beirut: Muʾassasat al-Wafāʾ, 1403 AH, vol. 37, p. 59.</ref> Even Abu Bakr, Umar, and Uthman were among the first to offer their congratulations and allegiance.

However, after the Prophet’s passing and during Ali’s actual caliphate, some individuals refrained from pledging allegiance to him. These included:<ref>Rashād, ʿAlī Akbar, ''Dānishnāmah-yi Imām ʿAlī'', Tehran: Pazhūhishgāh-i Farhang va Andīshah-i Islāmī, 1380 SH, vol. 9, p. 16.</ref>

* Abdullah ibn Umar
* Sa’d ibn Abi Waqqas
* Abu Musa al-Ash’ari
* Usama ibn Zayd
* Muhammad ibn Maslama
* Ka‘b ibn Sur
* Abu Ayyub
* Zayd ibn Thabit
* Suhayb ibn Sinan

These individuals were among those who remained neutral (known as ''Qāʿidīn'') and did not support Ali during his rule, even though many of them did not support Muawiyah either.

{{answer end}}

==Resources==

* This passage is adapted from the book "Responding to Questions and Doubts Regarding Ghadir Khumm."
{{text end}}

The Ghadir Event

2025-06-12T12:08:31Z

Translation: Created page with "{{text start}}{{question}} When did the Event of Ghadir take place? What is meant by the “Greater Weight” (Thiaql alAkbar) and the “Lesser Weight” (Thiql al-Asghar)? Which Qur'anic chapter was revealed regarding Imam Ali (a)?Who were the individuals that initially did not pledge allegiance to Ali (a)? {{question end}}{{answer}} The Holy Prophet of Islam (peace be upon him and his family), in the tenth year after the Hijra, traveled to Mecca along with a larg..."

{{text start}}{{question}}
When did the Event of Ghadir take place? What is meant by the “Greater Weight” (Thiaql alAkbar) and the “Lesser Weight” (Thiql al-Asghar)? Which Qur'anic chapter was revealed regarding Imam Ali (a)?Who were the individuals that initially did not pledge allegiance to Ali (a)?
{{question end}}{{answer}}
The [[Holy Prophet of Islam]] (peace be upon him and his family), in the tenth year after the Hijra, traveled to Mecca along with a large number of Muslims in order to perform the rituals of Hajj and to teach its rulings. This pilgrimage coincided with the final year of the Prophet’s blessed life and is thus referred to as the “Farewell Pilgrimage” (''Ḥijjat al-Wadāʿ'').<ref>Ibn Abd al-Barr, ''Al-Isti'ab fi Ma'rifat al-Ashab'', Beirut: Dar al-Jeel, 1st edition, 1412 AH, Vol. 1, p. 44.</ref>

The number of companions accompanying the Prophet on this journey is reported to have been around 120,000.<ref>Al-Sharif al-Murtada, ''Rasa'il al-Murtada'', edited by Sayyid Mahdi Rajai, Qom: Khayyam, 1405 AH, Vol. 3, p. 20.</ref> After the completion of the Hajj rituals and on the return journey from Mecca, the caravan reached the region of Ghadir Khumm.<ref>Near Juhfa, between Mecca and Medina.</ref> It was there that the Prophet received a divine command to convey an important message. He ordered the caravan to halt, and the following verse was revealed to him:<blockquote>''“O Messenger! Convey what has been revealed to you from your Lord, and if you do not, then you have not conveyed His message. And Allah will protect you from the people.”'' (Qur'an 5:67)</blockquote>After the caravan stopped and everyone gathered at the appointed location, the Prophet stood on an elevated platform, took the hand of Ali (a), and declared:<blockquote>''“Whoever I am his master (mawla), Ali is also his master. O Allah! Be a friend to the one who befriends him, and be an enemy to the one who opposes him.”''<ref>Ibn al-Athir, 'Izz al-Din, ''Usd al-Ghabah fi Ma'rifat al-Sahabah'', Beirut: Dar al-Fikr, 1409 AH, Vol. 1, p. 364.</ref></blockquote>With this proclamation, the Prophet fulfilled the divine mandate and openly declared what had been repeatedly hinted at during his mission.

Throughout his prophethood, the Messenger of Allah (peace be upon him and his family) had on numerous occasions spoken of Ali’s succession. However, on the 18th of Dhul-Hijjah in the tenth year after the Hijra, by explicit divine command, he declared it publicly and unequivocally.

During the sermon of Ghadir Khumm, the Prophet also stated: ''“O people! I leave behind among you two precious things. If you hold fast to them, you will never go astray.”''

When asked what these two precious things were, he replied: ''“The Greater Weight (Thiql al-Akbar), which is the Book of Allah (the Qur’an), and the Lesser Weight (Tiqal al-Asghar), which is my family (the Ahl al-Bayt). Indeed, these two shall never separate from each other until they meet me at the Pond of Kawthar.”''<ref>Ibn Wāḍiḥ al-Yaʿqūbī, Aḥmad, ''Tārīkh al-Yaʿqūbī'' (The History of Yaʿqūbī), Beirut: Dār Ṣādir, (n.d.), Vol. 2, p. 112.</ref>

Due to his selflessness in charity, sacrifice, bravery, and truthfulness, numerous verses of the Holy Qur’an were revealed in honor of Imam Ali and the Prophet’s family (peace be upon them). Among these are:

* Verse 207 of ''Surat al-Baqarah''
* Verse 33 of ''Surat al-Aḥzāb''
* Verse 23 of ''Surat al-Shūrā''
* Verse 55 of ''Surat al-Mā’idah''
* As well as ''Surat al-Dahr'', also known as ''Surat al-Insān'' or ''Hal Atā'', which was revealed in their praise.

After the Prophet (peace be upon him and his family) appointed Ali (a) as his successor at Ghadir Khumm, all the prominent Companions from the Muhajirun and the Ansar congratulated Ali and pledged allegiance to him as the ''Commander of the Faithful'' (''Amir al-Mu’minin''). No refusal to pledge allegiance on the day of Ghadir is recorded.<ref>al-Majlisi, Muhammad Bāqir, Biḥār al-Anwār, Beirut: Muʾassasat al-Wafāʾ, 1403 AH, vol. 37, p. 59.</ref> Even Abu Bakr, Umar, and Uthman were among the first to offer their congratulations and allegiance.

However, after the Prophet’s passing and during Ali’s actual caliphate, some individuals refrained from pledging allegiance to him. These included:<ref>Rashād, ʿAlī Akbar, ''Dānishnāmah-yi Imām ʿAlī'', Tehran: Pazhūhishgāh-i Farhang va Andīshah-i Islāmī, 1380 SH, vol. 9, p. 16.</ref>

* Abdullah ibn Umar
* Sa’d ibn Abi Waqqas
* Abu Musa al-Ash’ari
* Usama ibn Zayd
* Muhammad ibn Maslama
* Ka‘b ibn Sur
* Abu Ayyub
* Zayd ibn Thabit
* Suhayb ibn Sinan

These individuals were among those who remained neutral (known as ''Qāʿidīn'') and did not support Ali during his rule, even though many of them did not support Muawiyah either.

{{answer end}}

==Resources==
This passage is adapted from the book "Responding to Questions and Doubts Regarding Ghadir Khumm."
{{text end}}

Most important Persian commentaries on the Quran

2025-04-16T03:48:32Z

Translation: Created page with "{{text start}} {{question}} What are the most important Persian commentaries on the Quran? {{question end}} {{answer}} Over the centuries, from the 4th century onward, many Quran commentaries have been written in Persian. Some of the older commentaries in this field include Tafseer Tabari, Tafseer Rawdat al-Janan, Tafseer Gazer, and Tafseer Sharif Lahiji. In the 14th century, many more commentaries were written in Persian, with the m..."

{{text start}}
{{question}}
What are the most important Persian commentaries on the Quran?
{{question end}}
{{answer}}

Over the centuries, from the 4th century onward, many [[Quran commentary|Quran commentaries]] have been written in Persian. Some of the older commentaries in this field include [[Tafseer Tabari]], [[Tafseer Rawdat al-Janan]], [[Tafseer Gazer]], and [[Tafseer Sharif Lahiji]]. In the 14th century, many more commentaries were written in Persian, with the most famous being [[Tafseer Tasneem]], [[Tafseer Rahnama]], [[Tafseer Noor]], and [[Tafseer Namuneh]].

== Semantics ==
{{main|Quran commentary}}
The term [[interpretation]] in its linguistic sense means to unveil or clarify, and the [[Quran]]'s interpretation involves determining and explaining the intended meaning of the words of God. The Quran is a profound book, and understanding it requires explanation and interpretation, one of the sciences associated with it is the science of Quran commentary. The science of interpretation addresses the difficulties in understanding the Quran, and anyone who interprets the Quran is called a "mufassir" (interpreter).<ref>{{cite book|title=Culture of Shiism|year=1385|publisher=Qom, Zamzam Hedayat Publications|page=185}}</ref> [[Quran]] is a deep book that requires explanation to understand its meanings fully, and one of the sciences related to it is the science of Quranic exegesis. This science deals with addressing the Quranic challenges, and anyone who interprets the Quran is called "Mufassir".<ref>{{cite book|title=Religious Encyclopedia|year=1389|author=Javad|last name=Mohaddesi|publisher=Qom, Nashr Ma'roof Publications|page=55}}</ref>

Quranic exegesis can be done in two ways:
# Sequential Commentary: The verses are interpreted in the order they appear in the Quran, whether the entire Quran is interpreted from beginning to end or only certain difficult verses are discussed in this manner.
# Thematic Commentary: Verses related to a particular subject throughout the Quran are collected and interpreted in relation to each other, deriving the Quran's perspective on the subject and its dimensions.<ref>{{cite book|title=History of Quran Interpretation|year=1390|author=Ali Akbar|last name=Babayi|publisher=Qom, Research Institute of the Seminary and University|pages=437-438}}</ref>

== 4th and 5th Centuries ==
* '''Part of an Old Persian Commentary''': This commentary was edited by Sayyid Murtaza Ayatollahzadeh Shirazi (died 1379 CE). It dates back to around the 4th century AH and covers from verse 176 of [[Surah Al-Araf]] to verse 69 of [[Surah An-Nahl]].<ref>Daneshpazhooh, Manoochehr, Selected Persian Exegetical Texts, Allameh Tabataba'i University Press, 1379, p. 43 and 44.</ref>
* '''Translation of Tafseer Tabari''': An ancient commentary translated into Persian, written by a group of scholars from Mawarannahr in the second half of the 4th century. [[Translation of Tafseer Tabari]] is often considered to have a literary value comparable to the Shahnameh of Ferdowsi, though it has remained relatively unknown. This work, while it may not be the first Persian commentary, is one of the earliest official translations of the Quran.<ref>Azarnoush, Azartash, "Translation of Tafseer Tabari," Encyclopedia of the Islamic World, 1393 CE, vol. 7, entry.</ref>
* '''Tafseer Quran Pak''': The author of this commentary is unknown. According to Mojtaba Minavi, who published a photographic copy of this commentary, it is highly likely that it was written before 450 AH.<ref>Daneshpazhooh, Manoochehr, Selected Persian Exegetical Texts, Allameh Tabataba'i University Press, 1379, p. 83.</ref>
* '''A Commentary on the Quranic Decade''': It is said that with the book [[A Commentary on the Quranic Decade]], a significant transformation appeared. The syntactical structures in this book are more aligned with Persian standards than many other similar works, and the writing is clear and avoids unnecessary complexity, following the general structure of Persian grammar.<ref>Azarnoush, Azartash, et al., "Translation of the Quran," Encyclopedia of the Islamic World, 1393 CE, vol. 7, entry.</ref>
* '''Tafseer Quran Majid, Cambridge Edition''': Compiled between the 4th and 5th centuries, only the second half of this commentary (in two volumes) remains. This work has been described as one of the most delightful examples of Persian prose.<ref>Azarnoush, Azartash, et al., "Translation of the Quran," Encyclopedia of the Islamic World, 1393 CE, vol. 7, entry.</ref> The original version of this book is incomplete, and only the third and fourth volumes are preserved in the Cambridge library. The author of this ancient commentary is unknown.<ref>Introduction to Tafseer Quran Majid, Cambridge Edition, Jala Matini, Tehran, Iran Culture Foundation, 1349 CE, p. 17.</ref>
* '''Taj al-Tarajim fi Tafseer al-Quran lil-Ajams''': A work by Shahfur (Shahfur) bin Tahir Asfarayini, one of the most beautiful Persian exegeses. This book, in terms of structure, vocabulary, and the duality of prose in translation and commentary, has much in common with contemporary works. The editors of Taj al-Tarajim have considered it a turning point in the history of Quranic translations.<ref>Azarnoush, Azartash, "Translation of the Quran," Encyclopedia of the Islamic World, 1393 CE, vol. 7, entry.</ref>
* '''Tafseer Sourabadi''': A classical Persian commentary on the Quran written by Abu Bakr Atiq bin Muhammad Heravi Nishapuri, known as Sourabadi or Suryani, a 5th-century interpreter.<ref>Mo'ini, Mohsen, "Tafseer Sourabadi," Encyclopedia of the Islamic World, 1393 CE, vol. 7, entry.</ref>

== 6th and 7th Centuries ==
* '''Tafseer Nasafi''': The work of Najm al-Din Nasafi, a translated commentary of the Quran into rhymed Persian prose. This work is one of the earliest complete translations of the Quran into Persian.<ref>Omar Joyah, Mohammad, "Introduction to Tafseer Nasafi," Binaat, accessed on December 28, 2022.</ref>
* '''Kashf al-Asrar wa 'Iddat al-Abrar''': A mystical commentary by [[Kashf al-Asrar wa 'Iddat al-Abrar]], authored by Abu al-Fadl Rashid al-Din Maybudi, from the 6th century CE.<ref>Masrat, Hossein, "Leading Persian Commentaries on the Quran," Book Pajh, No. 46, Summer 2021, p. 89.</ref>
* '''Tafseer Basayr Yamini''': A concise and attractive commentary by Muhammad bin Mahmoud Nishapuri, who passed away in 599 AH.<ref>Iyazi, Mohammad Ali, "Tafseer Basayr Yamini," Binaat, 2nd year, Issue 6, p. 188.</ref>
* '''Rawdat al-Jinan wa Ruh al-Janan''': [[Tafseer Abu al-Futuh Razi]], the most detailed and oldest Shiite commentary in Persian. The author of this work, Abu al-Futuh Razi, was a theologian of the Imamiyya sect in the 6th century. His approach combines theological and narrative methods, but it also emphasizes the literary aspects of the Quran, such as linguistic and grammatical issues and references to Arabic poetry to clarify meanings.<ref>Yahagi, Mohammad-Jafar, "Tafseer Abu al-Futuh Razi," Encyclopedia of the Islamic World, 1393 CE, vol. 7, entry.</ref>

== 8th, 9th, and 10th Centuries ==
* '''Jalaa al-Azhan wa Jalaa al-Ahzan (Tafseer Gazer)''': Known as Tafseer Gazer, a Persian Quran commentary by Abu al-Mahasin Jarjani, an Imamiyyah scholar from the 8th century. It was first published by Mir Jalal al-Din Muddath Eramawi in ten volumes.<ref>Pahlevan, Mansour, "Tafseer Gazer," Encyclopedia of the Islamic World, 1393 CE, vol. 7, entry.</ref>

Meaning of the verse 189 of Surah Al-Baqarah

2025-04-16T03:45:03Z

Translation: /* Text and Translation of the Verse */

{{text start}}
{{question}}
What is the meaning of the verse 189 of Surah Al-Baqarah, where it says: "Righteousness is not that you enter houses from their backs"?
{{question end}}
{{answer}}

Some Arabs in the pre-Islamic period (Jahiliyyah) had a tradition where, during certain times, such as when in a state of Ihram, they would not enter their homes from the front door, but rather from the back. [[Ihram]] refers to the state one enters when beginning the rituals of Hajj or Umrah, marked by the wearing of special garments and declaring the pilgrimage intention with the words "Labbayk Allahumma Labbayk." The person in this state is considered "muhrim" and must follow specific prohibitions during this time. This tradition was rooted in superstitions, such as seeking to avoid bad omens (known as "taṭīr"). When people faced failure in a task, they would enter through the back as a symbolic gesture of avoiding misfortune. This custom was also practiced by those in Ihram, and although it was often associated with the Ansar, it was prevalent among all Arabs. However, the Quraysh made an exception and would enter their homes from the front door even when in a state of Ihram.

In verse 189 of Surah Al-Baqarah, the Qur'an opposes this custom, deeming it not righteous. God calls people to practice righteousness by cultivating taqwa (God-consciousness), stating that true righteousness lies in fearing God and approaching homes through the proper door. Some scholars have interpreted this verse to suggest that actions should be carried out according to their usual practices, without unnecessarily complicating life by following superstitions or unconventional customs.

== Text and Translation of the Verse ==
{{Quran|وَلَیْسَ الْبِرُّ بِأَنْ تَأْتُوا الْبُیُوتَ مِنْ ظُهُورِهَا وَلٰکِنَّ الْبِرَّ مَنِ اتَّقَیٰ وَأْتُوا الْبُیُوتَ مِنْ أَبْوَابِهَا وَاتَّقُوا اللَّهَ لَعَلَّکُمْ تُفْلِحُونَ
| Surah = Al-Baqarah
| Verse = 189
| translation = Righteousness is not that you enter houses from their backs, but righteousness is in the one who fears God. Enter houses through their doors, and fear Allah so that you may succeed
}}

== Occasion of Revelation (Shan-e-Nuzul) of the Verse ==
During the Jahiliyyah period, people had a tradition where, at certain times, they would not enter homes through the front doors but rather from the back. For example, when they failed at something, they would enter through a hole in the back wall as a sign of misfortune and failure, believing that it would ward off bad omens. This practice was also followed by people in a state of Ihram. Although some traditions suggest that it was specific to the Ansar, other accounts indicate that this was a widespread custom among the Arabs. The Quraysh, however, did not follow this tradition and would enter through the front door even while in Ihram.

It is reported that an individual from the Ansar, returning from Hajj, entered his house through the front door, intending to mock this custom. Upon this, the verse was revealed. Some Sunni sources narrate that this verse was revealed when an Ansari companion named Qutbah bin Amir Al-Ansari, who was with the Prophet (PBUH) during Hajj, entered his house through the front door, and others rebuked him. The Prophet (PBUH) did not rebuke him, as the practice of entering through the back door was not applicable to the Quraysh. The Ansari man justified his action as following the example of the Prophet. This led to the revelation of this verse.

== Interpretation of the Verse in Narrations ==

'''Following the Proper Procedure in All Actions:'''

Imam Baqir (A) interpreted this verse to mean that actions should be done according to their usual course: {{Arabic|یَعْنِی أَنْ یَأْتِیَ الْأَمْرُ مِنْ وَجْهِهَا مِنْ أَیِّ الْأُمُورِ کَانَ}}<ref>{{Citation|Title=Majma' al-Bayan|Year=1372|Author=Fadl ibn Hasan Tabarsi|Publisher=Tehran, Nasir Khosrow Publications|Volume=2|Page=508}}</ref><ref>{{Citation|Title=Bihar al-Anwar|Year=1403|Author=Muhammad Baqir Majlisi|Publisher=Beirut, Dar Ihya' al-Turath al-Arabi|Volume=2|Page=104}}</ref><ref>{{Citation|Title=Al-Mahasin|Year=1371|Author=Ahmad ibn Muhammad al-Barqi|Publisher=Qum, Dar al-Kutub al-Islamiyya|Volume=1|Page=224}}</ref>

'''The Ahl al-Bayt (A) as the Divine Doors:'''

Some Shi'a narrations interpret the phrase "enter houses through their doors" as referring to the Ahl al-Bayt, who are seen as the doors to divine knowledge and salvation.
* Imam Baqir (A) explained that the Ahl al-Bayt are the doors to God: {{Arabic|سَأَلْتُهُ عَنْ هَذِهِ الْآیَهِ وَ لَیْسَ الْبِرُّ بِأَنْ تَأْتُوا الْبُیُوتَ مِنْ ظُهُورِها وَ لَکِنَّ الْبِرَّ مَنِ اتَّقی وَ أْتُوا الْبُیُوتَ مِنْ أَبْوابِها فَقَالَ آلُ مُحَمَّدٍ أَبْوَابُ اللَّهِ وَ سَبِیلُهُ وَ الدُّعَاهْ إِلَی الْجَنَّهْ وَ الْقَادَهْ إِلَیْهَا وَ الْأَدِلَّاءُ عَلَیْهَا إِلَی یَوْمِ الْقِیَامَهْ|Translation=I asked Imam Baqir about this verse: "Righteousness is not that you enter houses from their backs, but righteousness is in the one who fears God. Enter houses through their doors," and he said: "The Ahl al-Bayt (A) are the doors of God and His path, the callers to Heaven and the guides to it until the Day of Judgment."}}<ref>{{Citation|Title=Kitab al-Tafseer|Year=1380|Author=Muhammad ibn Mas'ud al-‘Ayyashi|Publisher=Tehran, Ilmiyeh Printing House|Volume=1|Page=105}}</ref><ref>{{Citation|Title=Wasail al-Shia|Year=1409|Author=Muhammad ibn Hasan al-Hurr al-‘Amili|Publisher=Qum, Al al-Bayt Institute|Volume=20}}</ref><ref>{{Citation|Title=Bihar al-Anwar|Year=1403|Author=Muhammad Baqir Majlisi|Publisher=Beirut, Dar Ihya' al-Turath al-Arabi|Volume=2|Page=104}}</ref>
* Imam Baqir (A) further said: {{Arabic|وَ أْتُوا الْبُیُوتَ مِنْ أَبْوابِها یَعْنِی الْأَئِمَّهْ الَّذِینَ هُمْ بُیُوتُ الْعِلْمِ وَ مَعَادِنُهُ وَ هُمْ أَبْوَابُ اللَّهِ وَ وَسِیلَتُهُ وَ الدُّعَاهُ إِلَی الْجَنَّهً وَ الْأَدِّلَّاءُ عَلَیْهَا إِلَی یَوْمِ الْقِیَامَهْ|Translation=The verse "Enter houses through their doors" refers to the Imams (A), who are the houses of divine knowledge, the gates of God, and the means to reach Him. They are the callers to Heaven and the guides to salvation until the Day of Judgment.}}<ref>{{Citation|Title=Bihar al-Anwar|Year=1403|Author=Muhammad Baqir Majlisi|Publisher=Beirut, Dar Ihya' al-Turath al-Arabi|Volume=24|Page=202}}</ref>
* Imam Ali (A) said: {{Arabic|نَحْنُ الْبُیُوتُ الَّتِی أَمَرَ اللَّهُ أَنْ تُؤْتَی مِنْ أَبْوَابِهَا نَحْنُ بَابُ اللَّهِ وَ بُیُوتُهُ الَّتِی یُؤْتَی مِنْهُ فَمَنْ بَایَعَنَا وَ أَقَرَّ بِوَلَایَتِنَا فَقَدْ أَتَی الْبُیُوتَ مِنْ أَبْوَابِهَا وَ مَنْ خَالَفَنَا وَ فَضَّلَ عَلَیْنَا غَیْرَنَا فَقَدْ أَتَی الْبُیُوتَ مِنْ ظُهُورِهَا|Translation=We are the houses that God commanded to be entered through their doors. We are the gates of God and His houses through which people must enter to reach Him. Whoever pledges allegiance to us and acknowledges our authority enters through the doors of these houses. Whoever opposes us and prefers someone else has entered through the back doors of these houses.}}<ref>{{Citation|Title=Al-Ihtijaj|Year=1403|Author=Ahmad ibn Ali al-Tabarsi|Publisher=Mashhad, Murtada Press|Volume=1|Page=227}}</ref><ref>{{Citation|Title=Ta'weel al-Ayat al-Zahirah|Year=1409|Author=Ali Estarabadhi|Publisher=Qum, Islamic Publishing Institute|Page=91}}</ref><ref>{{Citation|Title=Bihar al-Anwar|Year=1403|Author=Muhammad Baqir Majlisi|Publisher=Beirut, Dar Ihya' al-Turath al-Arabi|Volume=24|Page=248}}</ref>

{{End Answer}}

Meaning of the verse 189 of Surah Al-Baqarah

2025-04-16T03:44:51Z

Translation: Created page with "{{text start}} {{question}} What is the meaning of the verse 189 of Surah Al-Baqarah, where it says: "Righteousness is not that you enter houses from their backs"? {{question end}} {{answer}} Some Arabs in the pre-Islamic period (Jahiliyyah) had a tradition where, during certain times, such as when in a state of Ihram, they would not enter their homes from the front door, but rather from the back. Ihram refers to the state one enters when beginning the rituals of Ha..."

{{text start}}
{{question}}
What is the meaning of the verse 189 of Surah Al-Baqarah, where it says: "Righteousness is not that you enter houses from their backs"?
{{question end}}
{{answer}}

Some Arabs in the pre-Islamic period (Jahiliyyah) had a tradition where, during certain times, such as when in a state of Ihram, they would not enter their homes from the front door, but rather from the back. [[Ihram]] refers to the state one enters when beginning the rituals of Hajj or Umrah, marked by the wearing of special garments and declaring the pilgrimage intention with the words "Labbayk Allahumma Labbayk." The person in this state is considered "muhrim" and must follow specific prohibitions during this time. This tradition was rooted in superstitions, such as seeking to avoid bad omens (known as "taṭīr"). When people faced failure in a task, they would enter through the back as a symbolic gesture of avoiding misfortune. This custom was also practiced by those in Ihram, and although it was often associated with the Ansar, it was prevalent among all Arabs. However, the Quraysh made an exception and would enter their homes from the front door even when in a state of Ihram.

In verse 189 of Surah Al-Baqarah, the Qur'an opposes this custom, deeming it not righteous. God calls people to practice righteousness by cultivating taqwa (God-consciousness), stating that true righteousness lies in fearing God and approaching homes through the proper door. Some scholars have interpreted this verse to suggest that actions should be carried out according to their usual practices, without unnecessarily complicating life by following superstitions or unconventional customs.

== Text and Translation of the Verse ==
{{Quran Large|وَلَیْسَ الْبِرُّ بِأَنْ تَأْتُوا الْبُیُوتَ مِنْ ظُهُورِهَا وَلٰکِنَّ الْبِرَّ مَنِ اتَّقَیٰ وَأْتُوا الْبُیُوتَ مِنْ أَبْوَابِهَا وَاتَّقُوا اللَّهَ لَعَلَّکُمْ تُفْلِحُونَ
| Surah = Al-Baqarah
| Verse = 189
| Translation = Righteousness is not that you enter houses from their backs, but righteousness is in the one who fears God. Enter houses through their doors, and fear Allah so that you may succeed
}}

== Occasion of Revelation (Shan-e-Nuzul) of the Verse ==
During the Jahiliyyah period, people had a tradition where, at certain times, they would not enter homes through the front doors but rather from the back. For example, when they failed at something, they would enter through a hole in the back wall as a sign of misfortune and failure, believing that it would ward off bad omens. This practice was also followed by people in a state of Ihram. Although some traditions suggest that it was specific to the Ansar, other accounts indicate that this was a widespread custom among the Arabs. The Quraysh, however, did not follow this tradition and would enter through the front door even while in Ihram.

It is reported that an individual from the Ansar, returning from Hajj, entered his house through the front door, intending to mock this custom. Upon this, the verse was revealed. Some Sunni sources narrate that this verse was revealed when an Ansari companion named Qutbah bin Amir Al-Ansari, who was with the Prophet (PBUH) during Hajj, entered his house through the front door, and others rebuked him. The Prophet (PBUH) did not rebuke him, as the practice of entering through the back door was not applicable to the Quraysh. The Ansari man justified his action as following the example of the Prophet. This led to the revelation of this verse.

== Interpretation of the Verse in Narrations ==

'''Following the Proper Procedure in All Actions:'''

Imam Baqir (A) interpreted this verse to mean that actions should be done according to their usual course: {{Arabic|یَعْنِی أَنْ یَأْتِیَ الْأَمْرُ مِنْ وَجْهِهَا مِنْ أَیِّ الْأُمُورِ کَانَ}}<ref>{{Citation|Title=Majma' al-Bayan|Year=1372|Author=Fadl ibn Hasan Tabarsi|Publisher=Tehran, Nasir Khosrow Publications|Volume=2|Page=508}}</ref><ref>{{Citation|Title=Bihar al-Anwar|Year=1403|Author=Muhammad Baqir Majlisi|Publisher=Beirut, Dar Ihya' al-Turath al-Arabi|Volume=2|Page=104}}</ref><ref>{{Citation|Title=Al-Mahasin|Year=1371|Author=Ahmad ibn Muhammad al-Barqi|Publisher=Qum, Dar al-Kutub al-Islamiyya|Volume=1|Page=224}}</ref>

'''The Ahl al-Bayt (A) as the Divine Doors:'''

Some Shi'a narrations interpret the phrase "enter houses through their doors" as referring to the Ahl al-Bayt, who are seen as the doors to divine knowledge and salvation.
* Imam Baqir (A) explained that the Ahl al-Bayt are the doors to God: {{Arabic|سَأَلْتُهُ عَنْ هَذِهِ الْآیَهِ وَ لَیْسَ الْبِرُّ بِأَنْ تَأْتُوا الْبُیُوتَ مِنْ ظُهُورِها وَ لَکِنَّ الْبِرَّ مَنِ اتَّقی وَ أْتُوا الْبُیُوتَ مِنْ أَبْوابِها فَقَالَ آلُ مُحَمَّدٍ أَبْوَابُ اللَّهِ وَ سَبِیلُهُ وَ الدُّعَاهْ إِلَی الْجَنَّهْ وَ الْقَادَهْ إِلَیْهَا وَ الْأَدِلَّاءُ عَلَیْهَا إِلَی یَوْمِ الْقِیَامَهْ|Translation=I asked Imam Baqir about this verse: "Righteousness is not that you enter houses from their backs, but righteousness is in the one who fears God. Enter houses through their doors," and he said: "The Ahl al-Bayt (A) are the doors of God and His path, the callers to Heaven and the guides to it until the Day of Judgment."}}<ref>{{Citation|Title=Kitab al-Tafseer|Year=1380|Author=Muhammad ibn Mas'ud al-‘Ayyashi|Publisher=Tehran, Ilmiyeh Printing House|Volume=1|Page=105}}</ref><ref>{{Citation|Title=Wasail al-Shia|Year=1409|Author=Muhammad ibn Hasan al-Hurr al-‘Amili|Publisher=Qum, Al al-Bayt Institute|Volume=20}}</ref><ref>{{Citation|Title=Bihar al-Anwar|Year=1403|Author=Muhammad Baqir Majlisi|Publisher=Beirut, Dar Ihya' al-Turath al-Arabi|Volume=2|Page=104}}</ref>
* Imam Baqir (A) further said: {{Arabic|وَ أْتُوا الْبُیُوتَ مِنْ أَبْوابِها یَعْنِی الْأَئِمَّهْ الَّذِینَ هُمْ بُیُوتُ الْعِلْمِ وَ مَعَادِنُهُ وَ هُمْ أَبْوَابُ اللَّهِ وَ وَسِیلَتُهُ وَ الدُّعَاهُ إِلَی الْجَنَّهً وَ الْأَدِّلَّاءُ عَلَیْهَا إِلَی یَوْمِ الْقِیَامَهْ|Translation=The verse "Enter houses through their doors" refers to the Imams (A), who are the houses of divine knowledge, the gates of God, and the means to reach Him. They are the callers to Heaven and the guides to salvation until the Day of Judgment.}}<ref>{{Citation|Title=Bihar al-Anwar|Year=1403|Author=Muhammad Baqir Majlisi|Publisher=Beirut, Dar Ihya' al-Turath al-Arabi|Volume=24|Page=202}}</ref>
* Imam Ali (A) said: {{Arabic|نَحْنُ الْبُیُوتُ الَّتِی أَمَرَ اللَّهُ أَنْ تُؤْتَی مِنْ أَبْوَابِهَا نَحْنُ بَابُ اللَّهِ وَ بُیُوتُهُ الَّتِی یُؤْتَی مِنْهُ فَمَنْ بَایَعَنَا وَ أَقَرَّ بِوَلَایَتِنَا فَقَدْ أَتَی الْبُیُوتَ مِنْ أَبْوَابِهَا وَ مَنْ خَالَفَنَا وَ فَضَّلَ عَلَیْنَا غَیْرَنَا فَقَدْ أَتَی الْبُیُوتَ مِنْ ظُهُورِهَا|Translation=We are the houses that God commanded to be entered through their doors. We are the gates of God and His houses through which people must enter to reach Him. Whoever pledges allegiance to us and acknowledges our authority enters through the doors of these houses. Whoever opposes us and prefers someone else has entered through the back doors of these houses.}}<ref>{{Citation|Title=Al-Ihtijaj|Year=1403|Author=Ahmad ibn Ali al-Tabarsi|Publisher=Mashhad, Murtada Press|Volume=1|Page=227}}</ref><ref>{{Citation|Title=Ta'weel al-Ayat al-Zahirah|Year=1409|Author=Ali Estarabadhi|Publisher=Qum, Islamic Publishing Institute|Page=91}}</ref><ref>{{Citation|Title=Bihar al-Anwar|Year=1403|Author=Muhammad Baqir Majlisi|Publisher=Beirut, Dar Ihya' al-Turath al-Arabi|Volume=24|Page=248}}</ref>

{{End Answer}}

Appendix to the book Mafatih al-Jinan

2025-04-16T03:41:44Z

Translation: Created page with "{{text start}} {{question}} Has anything been added to the book *Mafatih al-Jinan* by Sheikh Abbas Qummi? Who added these materials? {{question end}} {{answer}} '''Additions to Mafatih al-Jinan''' are materials that were either written by Sheikh Abbas Qummi himself or added by others, including publishers. The first additions to this book consist of eight topics, which were added by the author to the book. The second addition is a treatise titled *Baqiyat al-Salihat*..."

{{text start}}
{{question}}
Has anything been added to the book *Mafatih al-Jinan* by Sheikh Abbas Qummi? Who added these materials?
{{question end}}
{{answer}}
'''Additions to Mafatih al-Jinan''' are materials that were either written by [[Sheikh Abbas Qummi]] himself or added by others, including publishers. The first additions to this book consist of eight topics, which were added by the author to the book. The second addition is a treatise titled *Baqiyat al-Salihat*, which was added by the author to the margin of *Mafatih al-Jinan*.

Three other sections were added by others as appendices to the book. One is titled *The Second Additions to Mafatih al-Jinan*, and two sections are titled *The First and Second Additions to the Treatise of Baqiyat al-Salihat*. These additions were not in line with Sheikh Abbas Qummi's views, and he cursed those who made changes to this book.

Some chapters from the Qur'an were included at the beginning and end of *Mafatih al-Jinan* by the publishers of the book.

== Additions by the Author ==
The first additions to *Mafatih al-Jinan* were made by [[Sheikh Abbas Qummi]], the author of the book. In the second edition of this book, he added eight topics at the end and called them appendices.<ref>Sheikh Abbas Qummi, Abbas bin Mohammad Reza, *Kulliyat Mafatih al-Jinan*, Qom, Aswah Publishing, 1386 SH, p. 940.</ref> These eight topics are:
{{column|3}}
* Prayer of Farewell to [[Ramadan]];
* Sermon of [[Eid al-Fitr]];
* The visit of the community of the Imams (a.s.);
* Prayer recited after the visit of each Imam (a.s.);
* The farewell visit to each of the Imams (a.s.);
* A written note for fulfilling a need that is thrown into flowing water or a well;
* Prayer to be recited during the [[occultation]] of the Imam;
* Etiquette of visiting on behalf of someone.<ref>Sheikh Abbas Qummi, *Kulliyat Mafatih al-Jinan*, p. 940–977.</ref>
{{end of text}}
Sheikh Abbas Qummi explained the reason for this addition by saying that believers were in need of these eight topics.<ref>Sheikh Abbas Qummi, *Kulliyat Mafatih al-Jinan*, p. 940.</ref> He refrained from adding new content in appropriate places in later editions of *Mafatih*, fearing that others—whom he refers to as *foolish individuals*—might alter the content of *Mafatih al-Jinan* by adding or removing material.<ref>Sheikh Abbas Qummi, *Kulliyat Mafatih al-Jinan*, p. 940.</ref>

=== Baqiyat al-Salihat ===
One of the appendices to *Mafatih al-Jinan* is a treatise by the author, titled *Baqiyat al-Salihat*, which was printed in the margin of *Mafatih al-Jinan*.<ref>Sheikh Abbas Qummi, *Kulliyat Mafatih al-Jinan*, Qom, Aswah Publishing, 1386 SH, p. 996.</ref> Sheikh Abbas Qummi completed this treatise in Mashhad on Friday, the 19th of Muharram, 1345 AH (August 1305 SH).<ref>Sheikh Abbas Qummi, *Kulliyat Mafatih al-Jinan*, p. 1229.</ref> This treatise has been moved to the end of the appendices in new editions of the book.<ref>Sheikh Abbas Qummi, *Kulliyat Mafatih al-Jinan*, p. 996–1229.</ref>

The treatise *Baqiyat al-Salihat* is organized into six chapters and one conclusion, each chapter containing diverse topics related to etiquette and supplications:
* '''Chapter 1''': It discusses some religious etiquettes related to daily life, along with the etiquettes for daily prayers, special prayers for various times of the day, and the [[night prayer]].<ref>Sheikh Abbas Qummi, *Kulliyat Mafatih al-Jinan*, p. 996–1067.</ref>
* '''Chapter 2''': It includes various recommended prayers, such as the *Prayer of the Night of Burial*, the *Prayer of Need*, the *Prayer of Intercession*, and weekly prayers, along with the different methods of performing *Istikhara* (divine consultation).<ref>Sheikh Abbas Qummi, *Kulliyat Mafatih al-Jinan*, p. 1068–1091.</ref>
* '''Chapter 3''': It explains various supplications, amulets, and protective prayers for ailments, illnesses, and the evil eye, such as amulets for toothache and fever, as well as protection from snakes and scorpions.<ref>Sheikh Abbas Qummi, *Kulliyat Mafatih al-Jinan*, p. 1092–1117.</ref>
* '''Chapter 4''': This chapter includes supplications from the *al-Kafi* book, along with prayers for the morning and evening, prayers upon waking up, and prayers for fulfilling needs.<ref>Sheikh Abbas Qummi, *Kulliyat Mafatih al-Jinan*, p. 1118–1166.</ref>
* '''Chapter 5''': Sheikh Abbas Qummi covers some amulets, such as those of Lady Fatimah (a.s.) and Imam Jawad (a.s.), and various supplications and invocations like the prayer for relief from distress and the supplication for travel.<ref>Sheikh Abbas Qummi, *Kulliyat Mafatih al-Jinan*, p. 1172–1195.</ref>
* '''Chapter 6''': This chapter discusses the virtues of certain Qur'anic surahs and verses, along with some prayers related to daily activities, such as prayers for seeing the infallibles (a.s.) in dreams and for the deceased, prayers before sleep, prayers for studying, and the etiquette and prayer of *Aqiqah*, circumcision, and *Istikhara* with the Qur'an.<ref>Sheikh Abbas Qummi, *Kulliyat Mafatih al-Jinan*, p. 1196–1213.</ref>
* '''Conclusion''': It explains the etiquettes for the deceased, including will-making, washing, shrouding, funeral processions, burial, and prayers for the deceased and their reminder.<ref>Sheikh Abbas Qummi, *Kulliyat Mafatih al-Jinan*, p. 1214–1229.</ref>

== Additions by Others ==
Other additions were made by some individuals, including publishers, to *Mafatih al-Jinan*.<ref>Sheikh Abbas Qummi, *Kulliyat Mafatih al-Jinan*, p. 940–977.</ref> Sheikh Abbas Qummi was concerned about people altering his book, which is why he cursed those who tampered with the text and made changes.<ref>Sheikh Abbas Qummi, *Kulliyat Mafatih al-Jinan*, p. 940.</ref>

Other additions to *Mafatih al-Jinan* include the following:

* '''The Second Additions to Mafatih al-Jinan''': The individuals who added this section stated that their purpose was to complement *Mafatih al-Jinan* and make the readers independent of other books.<ref>Sheikh Abbas Qummi, *Kulliyat Mafatih al-Jinan*, p. 978.</ref> These include the prayer after the prayer of Imam Hussein (a.s.)<ref>Sheikh Abbas Qummi, *Kulliyat Mafatih al-Jinan*, p. 978.</ref> and Imam Jawad (a.s.)<ref>Sheikh Abbas Qummi, *Kulliyat Mafatih al-Jinan*, p. 981.</ref>.

* '''Hadith al-Kisa''' (The Hadith of the Cloak): The Hadith of al-Kisa that appears in *Mafatih al-Jinan* by Sheikh Abbas Qummi was not added by him and was included in the book later.<ref>Sheikh Abbas Qummi, *Kulliyat Mafatih al-Jinan*, p. 1266.</ref>

* '''First Additions to Baqiyat al-Salihat''': This section includes miscellaneous topics, such as prayers for back pain, prayers for abdominal pain, the prayer of Abdullah bin Jundab, and prayers and supplications for the wedding night.<ref>Sheikh Abbas Qummi, *Kulliyat Mafatih al-Jinan*, p. 1230–1239.</ref>

* '''Second Additions to Baqiyat al-Salihat''': This section, added at the end of *Mafatih al-Jinan*, contains the supplication of Imam Sajjad (a.s.) in his prayer for repentance.<ref>Sheikh Abbas Qummi, *Kulliyat Mafatih al-Jinan*, p. 1240–1245.</ref>

* '''Suras of the Qur'an''': Several surahs of the Qur'an are mentioned at the beginning and end of *Mafatih al-Jinan*. These surahs were not added by Sheikh Abbas Qummi but were included by the publishers of the book.

Haman

2025-04-16T03:38:57Z

Translation: Created page with "{{text start}} {{question}} Who is Haman, who is mentioned in several surahs of the Quran? {{question end}} {{answer}} The name '''Haman''' appears in six verses of the Quran alongside Pharaoh. Based on Pharaoh's command to Haman, he was Pharaoh's minister and obedient servant. In some tafsirs (Quranic exegeses), Haman is also identified as Pharaoh's minister and Qarun (Korah) is described as Pharaoh’s treasurer. In Surah Qasas, the Quran mentions Pharaoh's..."

{{text start}}
{{question}}
Who is Haman, who is mentioned in several surahs of the Quran?
{{question end}}
{{answer}}
The name '''Haman''' appears in six verses of the Quran alongside [[Pharaoh]]. Based on Pharaoh's command to Haman, he was Pharaoh's minister and obedient servant. In some tafsirs (Quranic exegeses), Haman is also identified as Pharaoh's minister and [[Qarun]] (Korah) is described as Pharaoh’s treasurer. In [[Surah Qasas]], the Quran mentions Pharaoh's and Haman’s troops, which indicates Haman’s influence and power in Pharaoh’s court.

== Haman in the Quran ==
The word "Haman" appears in six verses in the Quran:
* {{Quran|وَنُمَكِّنَ لَهُمْ فِی الْأَرْضِ وَنُرِیَ فِرْعَوْنَ وَهَامَانَ وَجُنُودَهُمَا مِنْهُمْ مَا كَانُوا يَحْذَرُونَ|Translation=And We gave them authority in the land and showed Pharaoh, Haman, and their soldiers what they had been fearing.|Surah=Qasas|Verse=6}}
* {{Quran|إِنَّ فِرْعَوْنَ وَهَامَانَ وَجُنُودَهُمَا كَانُوا خَاطِئِينَ|Translation=Indeed, Pharaoh, Haman, and their soldiers were wrongdoers.|Surah=Qasas|Verse=8}}
* {{Quran|فَأَوْقِدْ لِی يَا هَامَانُ عَلَی الطِّينِ فَاجْعَلْ لِی صَرْحًا لَعَلِّی أَطَّلِعُ إِلَیٰ إِلٰهِ مُوسَیٰ|Translation=O Haman, bake bricks for me from clay and make for me a lofty tower that I may look at the God of Moses.|Surah=Qasas|Verse=38}}
* {{Quran|وَقَارُونَ وَفِرْعَوْنَ وَهَامَانَ ۖ وَلَقَدْ جَاءَهُمْ مُوسَیٰ بِالْبَیِّنَاتِ فَاسْتَكْبَرُوا فِی الْأَرْضِ وَمَا كَانُوا سَابِقِینَ|Translation=And We destroyed Qarun, Pharaoh, and Haman. Moses came to them with clear signs, but they were arrogant in the land, and they could not outstrip Us.|Surah=Ankabut|Verse=39}}
* {{Quran|إِلَیٰ فِرْعَوْنَ وَهَامَانَ وَقَارُونَ فَقَالُوا سَاحِرٌ كَذَّابٌ|Translation=To Pharaoh, Haman, and Qarun, and they said: "A lying sorcerer!"|Surah=Ghafir|Verse=24}}
* {{Quran|وَقَالَ فِرْعَوْنُ یَا هَامَانُ ابْنِ لِی صَرْحًا لَعَلِّی أَبْلُغُ الْأَسْبَابَ|Translation=And Pharaoh said, "O Haman, build for me a tower so that I may reach the ways.|Surah=Ghafir|Verse=36}}

== The Meaning of Haman ==
In all the verses where the name '''Haman''' is mentioned, it appears alongside Pharaoh. Given Pharaoh's command to Haman to construct a building, Haman was Pharaoh’s obedient minister. Another important point in the verses is the mention of Haman alongside Pharaoh and Qarun, which highlights the significance of Haman's position. <ref>Qureshi, Ali Akbar, *Qamus al-Quran*, Qom, Dar al-Kitab al-Islamiyya, Vol. 12, 1376, Vol. 7, p. 165.</ref>

Haman was Pharaoh's minister and [[Qarun]] was his treasurer. <ref>Tabarsi, Fazl ibn Hasan, *Majma' al-Bayan fi Tafseer al-Quran*, Tehran, Nasir Khosrow, 3rd ed., 1372 SH, Vol. 8, p. 808.</ref> <ref>Qurtubi, Muhammad ibn Ahmad, *Al-Jami' li Ahkam al-Quran*, Tehran, Nasir Khosrow, 1st ed., 1364 SH, Vol. 15, p. 304.</ref>

Haman had so much influence in Pharaoh's court that the Quran, in verse 6 of [[Surah Qasas]], refers to Pharaoh's and Haman’s armies collectively as "Pharaoh and Haman’s troops". <ref>Makarem Shirazi, Nasser, *Tafseer-e-Namuna*, Tehran, Dar al-Kutub al-Islamiyya, 10th ed., 1371 SH, Vol. 16, p. 16.</ref>

The three figures mentioned in verse 24 of Surah Ghafir symbolize different things: '''Pharaoh''' represents tyranny and rebellion, and the rule of oppression; '''Haman''' represents evil scheming and satanic plans; and '''Qarun''' symbolizes the wealthy oppressor who spared no effort to preserve his wealth. <ref>Makarem Shirazi, Nasser, *Tafseer-e-Namuna*, Tehran, Dar al-Kutub al-Islamiyya, 10th ed., 1371 SH, Vol. 20, p. 76.</ref>

{{End of Answer}}

== Sources ==
{{Footnotes}}

Hawl Muttali

2025-04-16T03:35:44Z

Translation:

{{text start}}
{{question}}
What is "Hawl Muttali"?
{{question end}}
{{answer}}
'''Hawl Muttali''' is a term used in prayers and narrations, which refers to the terror of the grave. Some interpret "Hawl Muttali" as a high place from which everything concerning a person is observed and supervised. Others interpret it as the fear of seeing the Angel of Death during the soul's extraction, meaning the terror of the Angel of Death and the angels involved in the process. [[Imam Ali (a.s.)]] advised people to prepare themselves for "Hawl Muttali." Some prayers mention: {{Arabic|يَا رَبِّ أَعُوذُ بِكَ مِنْ هَوْلِ الْمُطَّلَع‏|translation=O Lord, I seek refuge in You from the terror of the Hawl Muttali.}} [[Abu Dhar al-Ghifari]] said during the burial of his son: "If it weren't for Hawl Muttali, I would have wished to be in your place."

In the narrations, visiting the grave of [[Imam Hussain (a.s.)]] and fasting at the end of [[Rajab]] are recommended to relieve the fear of Hawl Muttali.

== Conceptualization ==
'''Hawl:''' Linguists define "Hawl" as the fear of something, not knowing how it will approach.
<ref>Farahidi, Khalil ibn Ahmad, Kitab al-Ayn, Qom, Hojrat Publications, second edition, 1409 AH, vol. 4, p. 86.</ref>
<ref>Saheb ibn Abbad, Ismail ibn Abbad, al-Muhit al-Lughawi, Beirut, Alam al-Kitab, first edition, 1414 AH, vol. 4, p. 62.</ref>
Some also define Hawl as the fear of something great.<ref>Tarhiji, Fakhr al-Din ibn Muhammad, Majma' al-Bahrain, Tehran, Mortezavi Publications, third edition, 1375 SH, vol. 4, p. 444.</ref> "Muttali" is understood as a high place from which knowledge or observation can be gained.<ref>Tarhiji, Fakhr al-Din ibn Muhammad, Majma' al-Bahrain, Tehran, Mortezavi Publications, third edition, 1375 SH, vol. 3, p. 501.</ref>

'''Muttali:''' The term literally means a direction or place from which one can gain awareness from an elevated position, a vantage point.<ref>Bustani, Fouad Afram, Abjadi Dictionary, Tehran, Islamic Publications, second edition, 1375 SH, p. 835.</ref> Various interpretations of "Hawl Muttali" are found in narrations:
* '''Terror of the Grave:''' Fear of the punishment of the grave, questioning in the grave, and the difficulties that follow.<ref>Majlisi, Muhammad Taqi, Rawdat al-Muttaqin, Qom, Islamic Cultural Institute, second edition, 1406 AH, vol. 1, p. 475.</ref> {{Arabic|هَوْلِ‏ الْمُطَّلَعِ‏}} refers to what awaits after death, which has full knowledge and control over it.<ref>Majlisi, Muhammad Taqi, Rawdat al-Muttaqin, Qom, Islamic Cultural Institute, second edition, 1406 AH, vol. 2, p. 697.</ref> <ref>Mazandarani, Muhammad Salih ibn Ahmad, Sharh al-Kafi - Usul and Rawdat, Tehran, Islamic Library, first edition, 1382 AH, vol. 10, p. 308.</ref>
This meaning is quoted in a narration from Salman al-Farsi.<ref>Kafa'ah al-Muwahhidin, vol. 3, p. 225.</ref>
* '''A High Place:''' Refers to a high place from which one can observe the things below. "Muttali" is compared to something that has control over everything, like a place of observation with full authority.<ref>Majlisi, Muhammad Taqi, Rawdat al-Muttaqin, Qom, Islamic Cultural Institute, second edition, 1406 AH, vol. 2, p. 697.</ref> <ref>Mazandarani, Muhammad Salih ibn Ahmad, Sharh al-Kafi - Usul and Rawdat, Tehran, Islamic Library, first edition, 1382 AH, vol. 12, p. 211.</ref> This interpretation is likely derived from the literal meaning, and "Lām" of "Muttali" is read with a kasrah, implying awareness or control.<ref>Majlisi, Muhammad Taqi, Rawdat al-Muttaqin, Qom, Islamic Cultural Institute, second edition, 1406 AH, vol. 1, p. 475. vol. 2, p. 697.</ref> It refers to the state of the person on the Day of Judgment, where God has knowledge of all of their actions.<ref>Fayz Kashani, Muhammad Mahsin ibn Shah Murtada, al-Wafi, Isfahan, Imam Ali ibn Abi Talib Library, first edition, 1406 AH, vol. 3, p. 754.</ref>
* '''Seeing the Angel of Death:''' Some interpret "Muttali" as the sight of the Angel of Death, which causes fear in the person.<ref>Mazandarani, Muhammad Salih ibn Ahmad, Sharh al-Kafi - Usul and Rawdat, Tehran, Islamic Library, first edition, 1382 AH, vol. 12, p. 211.</ref> For this reason, it is said that it refers to the fear of the angels who come to extract the souls, and people are informed of it.<ref>Majlisi, Muhammad Baqir ibn Muhammad Taqi, Mir'at al-Uqul fi Sharh Akhbar Aal al-Rasul, Tehran, Dar al-Kutub al-Islamiyah, second edition, 1404 AH, vol. 12, p. 313.</ref>

{{quote box|[[Imam Sadiq (a.s)]]:

'''{{Arabic|اللَّهُمَّ أَعِنِّي عَلَى هَوْلِ‏ الْمُطَّلَعِ‏؛

O Allah, help me against the terror of Hawl Muttali.}}'''<ref>Kulayni, Muhammad ibn Ya'qub, al-Kafi, Tehran, Dar al-Kutub al-Islamiyah, fourth edition, 1407 AH, vol. 2, p. 539.</ref>| align=left| width=230px| font size=14px|background color=#FFF9E7|quotation marks=|align source=left}}

== Hawl Muttali in Narrations ==
* [[Imam Ali (a.s.)]] warned the people to prepare themselves for Hawl Muttali.<ref>Sharif Razi, Muhammad ibn Hussain, Nahj al-Balagha (by Subhi Saleh) - Qom, Hojrat Publications, first edition, 1414 AH, sermon 190, p. 280.</ref>
* Imam Sadiq (a.s.) said: {{Arabic|اللَّهُمَّ أَعِنِّي عَلَى هَوْلِ‏ الْمُطَّلَعِ‏ وَ وَسِّعْ عَلَيَّ ضِيقَ الْمَضْجَعِ |translation=O Allah! Help me against the terror of the place of knowledge and ease the tightness of my bed.}}<ref>Kulayni, Muhammad ibn Ya'qub, al-Kafi, Tehran, Dar al-Kutub al-Islamiyah, fourth edition, 1407 AH, vol. 2, p. 539.</ref>
* In some prayers, it is stated: {{Arabic|يَا رَبِّ أَعُوذُ بِكَ مِنْ هَوْلِ‏ الْمُطَّلَعِ‏ |translation=O Lord, I seek refuge in You from the terror of Hawl Muttali.}}<ref>Ibn Tawus, Ali ibn Musa, Iqbal al-A'mal, Tehran, Dar al-Kutub al-Islamiyah, second edition, 1409 AH, vol. 1, p. 376.</ref>
* The narrations also recommend visiting the grave of [[Imam Hussain (a.s.)]] to relieve the fear of Hawl Muttali.<ref>Ibn Qulwayh, Ja'far ibn Muhammad, Kamal al-Ziyarat, Najaf Ashraf, Dar al-Murtaza, first edition, 1356 SH, chapter 60, p. 149.</ref> Additionally, fasting at the end of Rajab is recommended to escape Hawl Muttali.<ref>Ibn Babawayh, Muhammad ibn Ali, al-Amali, Tehran, Ketabchi Publications, sixth edition, 1376 SH, p. 15.</ref>

Hawl Muttali

2025-04-16T03:35:32Z

Translation: Created page with "{{start text}} {{question}} What is "Hawl Muttali"? {{question end}} {{answer}} '''Hawl Muttali''' is a term used in prayers and narrations, which refers to the terror of the grave. Some interpret "Hawl Muttali" as a high place from which everything concerning a person is observed and supervised. Others interpret it as the fear of seeing the Angel of Death during the soul's extraction, meaning the terror of the Angel of Death and the angels involved in the process. Ima..."

{{start text}}
{{question}}
What is "Hawl Muttali"?
{{question end}}
{{answer}}
'''Hawl Muttali''' is a term used in prayers and narrations, which refers to the terror of the grave. Some interpret "Hawl Muttali" as a high place from which everything concerning a person is observed and supervised. Others interpret it as the fear of seeing the Angel of Death during the soul's extraction, meaning the terror of the Angel of Death and the angels involved in the process. [[Imam Ali (a.s.)]] advised people to prepare themselves for "Hawl Muttali." Some prayers mention: {{Arabic|يَا رَبِّ أَعُوذُ بِكَ مِنْ هَوْلِ الْمُطَّلَع‏|translation=O Lord, I seek refuge in You from the terror of the Hawl Muttali.}} [[Abu Dhar al-Ghifari]] said during the burial of his son: "If it weren't for Hawl Muttali, I would have wished to be in your place."

In the narrations, visiting the grave of [[Imam Hussain (a.s.)]] and fasting at the end of [[Rajab]] are recommended to relieve the fear of Hawl Muttali.

== Conceptualization ==
'''Hawl:''' Linguists define "Hawl" as the fear of something, not knowing how it will approach.
<ref>Farahidi, Khalil ibn Ahmad, Kitab al-Ayn, Qom, Hojrat Publications, second edition, 1409 AH, vol. 4, p. 86.</ref>
<ref>Saheb ibn Abbad, Ismail ibn Abbad, al-Muhit al-Lughawi, Beirut, Alam al-Kitab, first edition, 1414 AH, vol. 4, p. 62.</ref>
Some also define Hawl as the fear of something great.<ref>Tarhiji, Fakhr al-Din ibn Muhammad, Majma' al-Bahrain, Tehran, Mortezavi Publications, third edition, 1375 SH, vol. 4, p. 444.</ref> "Muttali" is understood as a high place from which knowledge or observation can be gained.<ref>Tarhiji, Fakhr al-Din ibn Muhammad, Majma' al-Bahrain, Tehran, Mortezavi Publications, third edition, 1375 SH, vol. 3, p. 501.</ref>

'''Muttali:''' The term literally means a direction or place from which one can gain awareness from an elevated position, a vantage point.<ref>Bustani, Fouad Afram, Abjadi Dictionary, Tehran, Islamic Publications, second edition, 1375 SH, p. 835.</ref> Various interpretations of "Hawl Muttali" are found in narrations:
* '''Terror of the Grave:''' Fear of the punishment of the grave, questioning in the grave, and the difficulties that follow.<ref>Majlisi, Muhammad Taqi, Rawdat al-Muttaqin, Qom, Islamic Cultural Institute, second edition, 1406 AH, vol. 1, p. 475.</ref> {{Arabic|هَوْلِ‏ الْمُطَّلَعِ‏}} refers to what awaits after death, which has full knowledge and control over it.<ref>Majlisi, Muhammad Taqi, Rawdat al-Muttaqin, Qom, Islamic Cultural Institute, second edition, 1406 AH, vol. 2, p. 697.</ref> <ref>Mazandarani, Muhammad Salih ibn Ahmad, Sharh al-Kafi - Usul and Rawdat, Tehran, Islamic Library, first edition, 1382 AH, vol. 10, p. 308.</ref>
This meaning is quoted in a narration from Salman al-Farsi.<ref>Kafa'ah al-Muwahhidin, vol. 3, p. 225.</ref>
* '''A High Place:''' Refers to a high place from which one can observe the things below. "Muttali" is compared to something that has control over everything, like a place of observation with full authority.<ref>Majlisi, Muhammad Taqi, Rawdat al-Muttaqin, Qom, Islamic Cultural Institute, second edition, 1406 AH, vol. 2, p. 697.</ref> <ref>Mazandarani, Muhammad Salih ibn Ahmad, Sharh al-Kafi - Usul and Rawdat, Tehran, Islamic Library, first edition, 1382 AH, vol. 12, p. 211.</ref> This interpretation is likely derived from the literal meaning, and "Lām" of "Muttali" is read with a kasrah, implying awareness or control.<ref>Majlisi, Muhammad Taqi, Rawdat al-Muttaqin, Qom, Islamic Cultural Institute, second edition, 1406 AH, vol. 1, p. 475. vol. 2, p. 697.</ref> It refers to the state of the person on the Day of Judgment, where God has knowledge of all of their actions.<ref>Fayz Kashani, Muhammad Mahsin ibn Shah Murtada, al-Wafi, Isfahan, Imam Ali ibn Abi Talib Library, first edition, 1406 AH, vol. 3, p. 754.</ref>
* '''Seeing the Angel of Death:''' Some interpret "Muttali" as the sight of the Angel of Death, which causes fear in the person.<ref>Mazandarani, Muhammad Salih ibn Ahmad, Sharh al-Kafi - Usul and Rawdat, Tehran, Islamic Library, first edition, 1382 AH, vol. 12, p. 211.</ref> For this reason, it is said that it refers to the fear of the angels who come to extract the souls, and people are informed of it.<ref>Majlisi, Muhammad Baqir ibn Muhammad Taqi, Mir'at al-Uqul fi Sharh Akhbar Aal al-Rasul, Tehran, Dar al-Kutub al-Islamiyah, second edition, 1404 AH, vol. 12, p. 313.</ref>

{{quote box|[[Imam Sadiq (a.s)]]:

'''{{Arabic|اللَّهُمَّ أَعِنِّي عَلَى هَوْلِ‏ الْمُطَّلَعِ‏؛

O Allah, help me against the terror of Hawl Muttali.}}'''<ref>Kulayni, Muhammad ibn Ya'qub, al-Kafi, Tehran, Dar al-Kutub al-Islamiyah, fourth edition, 1407 AH, vol. 2, p. 539.</ref>| align=left| width=230px| font size=14px|background color=#FFF9E7|quotation marks=|align source=left}}

== Hawl Muttali in Narrations ==
* [[Imam Ali (a.s.)]] warned the people to prepare themselves for Hawl Muttali.<ref>Sharif Razi, Muhammad ibn Hussain, Nahj al-Balagha (by Subhi Saleh) - Qom, Hojrat Publications, first edition, 1414 AH, sermon 190, p. 280.</ref>
* Imam Sadiq (a.s.) said: {{Arabic|اللَّهُمَّ أَعِنِّي عَلَى هَوْلِ‏ الْمُطَّلَعِ‏ وَ وَسِّعْ عَلَيَّ ضِيقَ الْمَضْجَعِ |translation=O Allah! Help me against the terror of the place of knowledge and ease the tightness of my bed.}}<ref>Kulayni, Muhammad ibn Ya'qub, al-Kafi, Tehran, Dar al-Kutub al-Islamiyah, fourth edition, 1407 AH, vol. 2, p. 539.</ref>
* In some prayers, it is stated: {{Arabic|يَا رَبِّ أَعُوذُ بِكَ مِنْ هَوْلِ‏ الْمُطَّلَعِ‏ |translation=O Lord, I seek refuge in You from the terror of Hawl Muttali.}}<ref>Ibn Tawus, Ali ibn Musa, Iqbal al-A'mal, Tehran, Dar al-Kutub al-Islamiyah, second edition, 1409 AH, vol. 1, p. 376.</ref>
* The narrations also recommend visiting the grave of [[Imam Hussain (a.s.)]] to relieve the fear of Hawl Muttali.<ref>Ibn Qulwayh, Ja'far ibn Muhammad, Kamal al-Ziyarat, Najaf Ashraf, Dar al-Murtaza, first edition, 1356 SH, chapter 60, p. 149.</ref> Additionally, fasting at the end of Rajab is recommended to escape Hawl Muttali.<ref>Ibn Babawayh, Muhammad ibn Ali, al-Amali, Tehran, Ketabchi Publications, sixth edition, 1376 SH, p. 15.</ref>

Temptations of Satan in verse 169 of Surah Al-Baqarah

2025-04-16T03:33:06Z

Translation: /* Interpretation of "An Taqooloo 'Ala Allah Ma La Ta'lamoon" */

{{text start}}
{{question}}
What are the temptations of Satan in verse 169 of Surah Al-Baqarah?
{{question end}}
{{answer}}

Verse 169 of Surah Al-Baqarah refers to the temptations of Satan, which command three things:

1. **Suu' (Evil)**: This refers to all kinds of evil actions and sins.
2. **Fahsha**: This means indecency or immorality, and scholars have interpreted it as a major or public sin, or a sin on which punishment is applied.
3. **Accusing God and religion**: This refers to attributing things to God without knowledge and falsely claiming them as religious truths.

==Text of the verse==
{{Quran|إِنَّمَا يَأْمُرُكُمْ بِالسُّوءِ وَالْفَحْشَاءِ وَأَنْ تَقُولُوا عَلَى اللَّهِ مَا لَا تَعْلَمُونَ
|Surah = Al-Baqarah
|Verse = 169
|translation = He only commands you to evil, indecency, and to say about Allah that which you do not know.
}}

==Meaning of "Suu'"==
Satan commands to evil (suu'), which is something that both reason and law reject. **Suu'** is the opposite of good (khayr) and refers to sin. One of the examples of evil (suu') is oppression (zulm).

==Meaning of "Fahsha"==
Fahsha is one of the things Satan invites humans to. **Fahsha** comes from the root "fahsh" and refers to actions that exceed the limits of moderation, encompassing all forms of immorality. However, in the modern sense, this term is specifically used to refer to actions that violate chastity or sins with legal punishments. Some scholars have interpreted it as the worst type of sin or the gravest one.

Scholars have cited various examples of fahsha. Some consider any sin that carries a specific legal punishment as fahsha, while others define it strictly as **adultery** or any major, notorious sin.

==Interpretation of "An Taqooloo 'Ala Allah Ma La Ta'lamoon"==
One of Satan's temptations is to make a person falsely attribute things to God without knowledge. Scholars have proposed various examples of fabricating lies about God:

1. **Declaring as forbidden some foods that are actually lawful**: This could refer to the pre-Islamic Arabs who attributed certain foods to God as forbidden, even though they were not. Some scholars suggest that remnants of this belief persisted among some newly converted Muslims.
2. **Innovation (Bid'ah)**: Attributing something to God that has not been confirmed by reason or the law, and increasing something in the religion that does not belong to it, is a form of fabrication and falsehood. Innovators in religion are considered heretics and subject to punishment.

According to this verse, issuing religious rulings without knowledge is forbidden. Scholars have said that even in cases of doubt, one should not attribute anything to God, let alone when certain knowledge is lacking. The verse **"An Taqooloo 'Ala Allah Ma La Ta'lamoon"** is evidence that following assumptions is prohibited. Other verses in the Quran also explicitly forbid following assumptions.

==External Links==
* This entry is derived from the book "Al-A'la ar-Rahman fi Tafseer Al-Quran," written by Muhammad Javad Balaghi Najafi, published by Wajdani, Qom.

==References==
{{References|2}}

Temptations of Satan in verse 169 of Surah Al-Baqarah

2025-04-16T03:32:55Z

Translation: /* Text of the verse */

{{text start}}
{{question}}
What are the temptations of Satan in verse 169 of Surah Al-Baqarah?
{{question end}}
{{answer}}

Verse 169 of Surah Al-Baqarah refers to the temptations of Satan, which command three things:

1. **Suu' (Evil)**: This refers to all kinds of evil actions and sins.
2. **Fahsha**: This means indecency or immorality, and scholars have interpreted it as a major or public sin, or a sin on which punishment is applied.
3. **Accusing God and religion**: This refers to attributing things to God without knowledge and falsely claiming them as religious truths.

==Text of the verse==
{{Quran|إِنَّمَا يَأْمُرُكُمْ بِالسُّوءِ وَالْفَحْشَاءِ وَأَنْ تَقُولُوا عَلَى اللَّهِ مَا لَا تَعْلَمُونَ
|Surah = Al-Baqarah
|Verse = 169
|translation = He only commands you to evil, indecency, and to say about Allah that which you do not know.
}}

==Meaning of "Suu'"==
Satan commands to evil (suu'), which is something that both reason and law reject. **Suu'** is the opposite of good (khayr) and refers to sin. One of the examples of evil (suu') is oppression (zulm).

==Meaning of "Fahsha"==
Fahsha is one of the things Satan invites humans to. **Fahsha** comes from the root "fahsh" and refers to actions that exceed the limits of moderation, encompassing all forms of immorality. However, in the modern sense, this term is specifically used to refer to actions that violate chastity or sins with legal punishments. Some scholars have interpreted it as the worst type of sin or the gravest one.

Scholars have cited various examples of fahsha. Some consider any sin that carries a specific legal punishment as fahsha, while others define it strictly as **adultery** or any major, notorious sin.

==Interpretation of "An Taqooloo 'Ala Allah Ma La Ta'lamoon"==
One of Satan's temptations is to make a person falsely attribute things to God without knowledge. Scholars have proposed various examples of fabricating lies about God:

1. **Declaring as forbidden some foods that are actually lawful**: This could refer to the pre-Islamic Arabs who attributed certain foods to God as forbidden, even though they were not. Some scholars suggest that remnants of this belief persisted among some newly converted Muslims.
2. **Innovation (Bid'ah)**: Attributing something to God that has not been confirmed by reason or the law, and increasing something in the religion that does not belong to it, is a form of fabrication and falsehood. Innovators in religion are considered heretics and subject to punishment.

According to this verse, issuing religious rulings without knowledge is forbidden. Scholars have said that even in cases of doubt, one should not attribute anything to God, let alone when certain knowledge is lacking. The verse **"An Taqooloo 'Ala Allah Ma La Ta'lamoon"** is evidence that following assumptions is prohibited. Other verses in the Quran also explicitly forbid following assumptions.

{{End of answer}}

==External Links==
* This entry is derived from the book "Al-A'la ar-Rahman fi Tafseer Al-Quran," written by Muhammad Javad Balaghi Najafi, published by Wajdani, Qom.

==References==
{{References|2}}

Temptations of Satan in verse 169 of Surah Al-Baqarah

2025-04-16T03:32:36Z

Translation:

{{text start}}
{{question}}
What are the temptations of Satan in verse 169 of Surah Al-Baqarah?
{{question end}}
{{answer}}

Verse 169 of Surah Al-Baqarah refers to the temptations of Satan, which command three things:

1. **Suu' (Evil)**: This refers to all kinds of evil actions and sins.
2. **Fahsha**: This means indecency or immorality, and scholars have interpreted it as a major or public sin, or a sin on which punishment is applied.
3. **Accusing God and religion**: This refers to attributing things to God without knowledge and falsely claiming them as religious truths.

==Text of the verse==
{{Quran Large|إِنَّمَا يَأْمُرُكُمْ بِالسُّوءِ وَالْفَحْشَاءِ وَأَنْ تَقُولُوا عَلَى اللَّهِ مَا لَا تَعْلَمُونَ
|Surah = Al-Baqarah
|Verse = 169
|Translation = He only commands you to evil, indecency, and to say about Allah that which you do not know.
}}

==Meaning of "Suu'"==
Satan commands to evil (suu'), which is something that both reason and law reject. **Suu'** is the opposite of good (khayr) and refers to sin. One of the examples of evil (suu') is oppression (zulm).

==Meaning of "Fahsha"==
Fahsha is one of the things Satan invites humans to. **Fahsha** comes from the root "fahsh" and refers to actions that exceed the limits of moderation, encompassing all forms of immorality. However, in the modern sense, this term is specifically used to refer to actions that violate chastity or sins with legal punishments. Some scholars have interpreted it as the worst type of sin or the gravest one.

Scholars have cited various examples of fahsha. Some consider any sin that carries a specific legal punishment as fahsha, while others define it strictly as **adultery** or any major, notorious sin.

==Interpretation of "An Taqooloo 'Ala Allah Ma La Ta'lamoon"==
One of Satan's temptations is to make a person falsely attribute things to God without knowledge. Scholars have proposed various examples of fabricating lies about God:

1. **Declaring as forbidden some foods that are actually lawful**: This could refer to the pre-Islamic Arabs who attributed certain foods to God as forbidden, even though they were not. Some scholars suggest that remnants of this belief persisted among some newly converted Muslims.
2. **Innovation (Bid'ah)**: Attributing something to God that has not been confirmed by reason or the law, and increasing something in the religion that does not belong to it, is a form of fabrication and falsehood. Innovators in religion are considered heretics and subject to punishment.

According to this verse, issuing religious rulings without knowledge is forbidden. Scholars have said that even in cases of doubt, one should not attribute anything to God, let alone when certain knowledge is lacking. The verse **"An Taqooloo 'Ala Allah Ma La Ta'lamoon"** is evidence that following assumptions is prohibited. Other verses in the Quran also explicitly forbid following assumptions.

{{End of answer}}

==External Links==
* This entry is derived from the book "Al-A'la ar-Rahman fi Tafseer Al-Quran," written by Muhammad Javad Balaghi Najafi, published by Wajdani, Qom.

==References==
{{References|2}}

Temptations of Satan in verse 169 of Surah Al-Baqarah

2025-04-16T03:32:19Z

Translation: Created page with "{{Start of text}} {{Question}} What are the temptations of Satan in verse 169 of Surah Al-Baqarah? {{End of question}} {{Answer}} Verse 169 of Surah Al-Baqarah refers to the temptations of Satan, which command three things: 1. **Suu' (Evil)**: This refers to all kinds of evil actions and sins. 2. **Fahsha**: This means indecency or immorality, and scholars have interpreted it as a major or public sin, or a sin on which punishment is applied. 3. **Accusing God and relig..."

{{Start of text}}
{{Question}}
What are the temptations of Satan in verse 169 of Surah Al-Baqarah?
{{End of question}}
{{Answer}}

Verse 169 of Surah Al-Baqarah refers to the temptations of Satan, which command three things:

1. **Suu' (Evil)**: This refers to all kinds of evil actions and sins.
2. **Fahsha**: This means indecency or immorality, and scholars have interpreted it as a major or public sin, or a sin on which punishment is applied.
3. **Accusing God and religion**: This refers to attributing things to God without knowledge and falsely claiming them as religious truths.

==Text of the verse==
{{Quran Large|إِنَّمَا يَأْمُرُكُمْ بِالسُّوءِ وَالْفَحْشَاءِ وَأَنْ تَقُولُوا عَلَى اللَّهِ مَا لَا تَعْلَمُونَ
|Surah = Al-Baqarah
|Verse = 169
|Translation = He only commands you to evil, indecency, and to say about Allah that which you do not know.
}}

==Meaning of "Suu'"==
Satan commands to evil (suu'), which is something that both reason and law reject. **Suu'** is the opposite of good (khayr) and refers to sin. One of the examples of evil (suu') is oppression (zulm).

==Meaning of "Fahsha"==
Fahsha is one of the things Satan invites humans to. **Fahsha** comes from the root "fahsh" and refers to actions that exceed the limits of moderation, encompassing all forms of immorality. However, in the modern sense, this term is specifically used to refer to actions that violate chastity or sins with legal punishments. Some scholars have interpreted it as the worst type of sin or the gravest one.

Scholars have cited various examples of fahsha. Some consider any sin that carries a specific legal punishment as fahsha, while others define it strictly as **adultery** or any major, notorious sin.

==Interpretation of "An Taqooloo 'Ala Allah Ma La Ta'lamoon"==
One of Satan's temptations is to make a person falsely attribute things to God without knowledge. Scholars have proposed various examples of fabricating lies about God:

1. **Declaring as forbidden some foods that are actually lawful**: This could refer to the pre-Islamic Arabs who attributed certain foods to God as forbidden, even though they were not. Some scholars suggest that remnants of this belief persisted among some newly converted Muslims.
2. **Innovation (Bid'ah)**: Attributing something to God that has not been confirmed by reason or the law, and increasing something in the religion that does not belong to it, is a form of fabrication and falsehood. Innovators in religion are considered heretics and subject to punishment.

According to this verse, issuing religious rulings without knowledge is forbidden. Scholars have said that even in cases of doubt, one should not attribute anything to God, let alone when certain knowledge is lacking. The verse **"An Taqooloo 'Ala Allah Ma La Ta'lamoon"** is evidence that following assumptions is prohibited. Other verses in the Quran also explicitly forbid following assumptions.

{{End of answer}}

==External Links==
* This entry is derived from the book "Al-A'la ar-Rahman fi Tafseer Al-Quran," written by Muhammad Javad Balaghi Najafi, published by Wajdani, Qom.

==References==
{{References|2}}

Method of Wudu (Ablution) of the Prophet and the Differences between Shia and Sunni Practices

2025-04-16T03:30:17Z

Translation:

{{text start}}
{{question}}
What was the style of the Prophet's ablution, and which one between the Shi'a and Sunni practices resembles the Prophet's ablution?
{{question end}}
{{answer}}
[[Shi'a]] Muslims attribute their method of ablution to the tradition of [[Prophet Muhammad (PBUH)]]. Based on historical evidence, there was no reported difference in the method of performing ablution until the time of [[Caliph Uthman]]. During Uthman's rule, a new method of ablution became common. After Uthman, [[Imam Ali (PBUH)]] reminded the people of the Prophet's method, but Uthman's method continued to prevail among Sunni Muslims.

==Differences between Shi'a and Sunni Ablution==
{{Main|Differences between Shi'a and Sunni Ablution}}
The primary sources for Islamic legal rulings are the [[Quran]] and [[Sunnah]]. Every issue must conform to these two sources. Ablution is one of the purifications in Islamic law, and its rules and conditions must be derived from these two sources. There are differences in the method of ablution between Shi'a and [[Sunnis]], which stem from different interpretations (understanding of the verse) of the [[Ablution Verse]]: {{Quran|O you who have believed, when you rise to pray, wash your faces and your hands to the elbows, and wipe over your heads and wash your feet to the ankles. |Translation=O you who have believed, when you rise to [perform] prayer, wash your faces and your hands to the elbows, and wipe over your heads and wash your feet to the ankles. |Surah=Maidah |Verse=6}}

For Shi'a, it is necessary to wash the face and hands from the elbow to the fingertips and to wipe the head and feet in ablution. However, Sunni Muslims interpret the ruling as washing the hands from the fingertips to the elbow (which is the opposite of the Shi'a practice) and washing the feet as a condition for valid ablution.

==Beginning of the Disagreement in Ablution Among Muslims==
===No Disagreement in Ablution Until the Time of the Third Caliph===
There was no disagreement regarding the method of ablution among Muslims during the time of [[Prophet Muhammad (PBUH)]], [[Abu Bakr]], and [[Umar]]. The only narration of a difference in the method of ablution during the time of Umar relates to wiping over shoes or sandals. The narration says: "A man performed ablution and wiped over his shoes before entering the mosque to pray. [[Imam Ali (PBUH)]] said: 'Woe to you, you are praying without ablution!' (a hint that his ablution was invalid). The man replied: 'Umar instructed it.' Imam Ali (PBUH) took his hand and brought him to Umar. He said: 'Look, this man is attributing a false claim to you.' Umar said: 'Yes, I instructed it because the Prophet (PBUH) did such wiping.' Imam Ali (PBUH) asked: 'Was this wiping before the [[Surah Al-Ma'idah]] or after it?' Umar said: 'I do not know.' Imam Ali (PBUH) replied: 'Then why are you issuing a fatwa when you do not know?'

From this narration, it is understood that wiping over shoes was a common practice. This disagreement is no longer prevalent among the schools of thought, and the current disagreement lies in whether to wash or wipe the feet.

===Disagreement in Ablution Method During Uthman’s Time===
[[Uthman]] sought to clarify the method of ablution of the Prophet and attributed his specific method to the Prophet (PBUH). The most important sources of Sunni Islam also affirm this claim, as reflected in [[Kanz al-‘Ummal]], which identifies Uthman as the origin of the disagreement during his caliphate.

Muslim also narrates in his Sahih al-Bukhari that: "Uthman performed ablution and said: 'The people transmit matters from the Prophet (PBUH) that I do not know, but I saw the Prophet (PBUH) performing ablution like me.' Uthman washed his face and hands three times, and after wiping his head, he washed his feet instead of wiping them and said: 'Anyone who performs ablution in this manner will have his past sins forgiven.'"

This method of ablution was narrated by only three people: Abdullah ibn Amr ibn al-As, Abdullah ibn Zayd, and Rabi'ah, while Imam Ali (PBUH), the [[Companions of the Prophet (PBUH)]], and the [[wives of the Prophet (PBUH)]] did not narrate such a practice of the Prophet's ablution.

==Actions of Imam Ali (PBUH) to Prevent the Disagreement in Ablution==
Imam Ali (PBUH) took measures to prevent the innovation that had taken place:

* In some narrations, it is mentioned that Imam Ali (PBUH) asked for a water vessel, washed his face and hands (each twice), and wiped his head and feet. He then said: "Whoever asks about the ablution of the Prophet (PBUH), this is how it was. This is the ablution of someone who does not innovate."
* By the command of Imam Ali (PBUH), several individuals were appointed to record and compile the prophetic traditions in various sciences and rulings. For example, Ali ibn Abi Rafi' and his brother Ubayd Allah were tasked with writing a book on [[jurisprudence]] (ablution, prayer, etc.).

{{End Answer}}

== External Links ==
* This entry is derived from the book "Wudu' al-Nabi" by Sayyid Ali Shahrastani, Dar al-Mu'arraj al-Arabi, Beirut.

== References ==
{{Footnotes|2}}

Method of Wudu (Ablution) of the Prophet and the Differences between Shia and Sunni Practices

2025-04-16T03:28:09Z

Translation: Created page with "**The Method of Wudu (Ablution) of the Prophet and the Differences between Shia and Sunni Practices** Shia Muslims attribute their method of wudu to the practices of the Prophet Muhammad (PBUH). According to historical evidence, there was no recorded difference in the method of wudu until the time of the third Caliph, Uthman. During Uthman’s time, a new method of wudu became common. After Uthman’s reign, Imam Ali (A.S.) reminded people of the Prophet’s method, but..."

**The Method of Wudu (Ablution) of the Prophet and the Differences between Shia and Sunni Practices**

Shia Muslims attribute their method of wudu to the practices of the Prophet Muhammad (PBUH). According to historical evidence, there was no recorded difference in the method of wudu until the time of the third Caliph, Uthman. During Uthman’s time, a new method of wudu became common. After Uthman’s reign, Imam Ali (A.S.) reminded people of the Prophet’s method, but Uthman’s method continued to be popular among Sunni Muslims.

== The Difference between Shia and Sunni Wudu Practices ==
{{Main article|Differences between Shia and Sunni Wudu}}

The primary sources of Islamic jurisprudence and rulings are the Quran and the Sunnah (traditions of the Prophet). Every issue must be aligned with these two sources. Wudu is one of the essential ritual purifications in Islam, and its specific practices and conditions must be derived from the Quran and Sunnah. There are differences between the methods of wudu between Shia and Sunni Muslims, which stem from different interpretations of the relevant verse in the Quran.

{{Quran|5:6|translation=O you who have believed, when you rise to perform prayer, wash your faces and your hands to the elbows, and wipe over your heads and wash your feet to the ankles.}}

According to Shia Muslims, washing the face and hands from the elbows to the fingertips, and wiping the head and feet, is required for valid wudu. In contrast, Sunni Muslims maintain that washing the hands from the fingertips to the elbows and washing the feet are conditions for valid wudu.

== The Beginning of the Disagreement over Wudu Method among Muslims ==
=== No Disagreement in Wudu Method until the Time of Caliph Uthman ===
There are no reports of disagreement in the method of wudu during the time of the Prophet Muhammad (PBUH), Abu Bakr, or Umar. The only report of disagreement in wudu during the time of Umar is related to wiping over shoes or sandals. According to a narration: "A man performed wudu and wiped over his sandals, then entered the mosque to pray. Imam Ali (A.S.) said: 'Woe to you! You are praying without wudu.' The man responded: 'Umar commanded this.' Imam Ali (A.S.) took his hand and brought him to Umar, saying: 'Look at what this man is attributing to you.' Umar admitted that he had commanded it, stating that the Prophet (PBUH) used to wipe over his shoes. Imam Ali (A.S.) asked: 'Was this wiping before or after Surah Al-Ma'idah?' Umar replied: 'I do not know.' Imam Ali (A.S.) said: 'Then why do you issue a fatwa when you do not know?'"

Based on this narration, wiping over shoes was a common practice and had general acceptance. This disagreement is no longer present among the different sects, as the current difference concerns whether to wash or wipe the feet.

=== The Disagreement in Wudu Method during Caliph Uthman’s Time ===
Uthman sought to explain the method of the Prophet’s wudu and attributed his own specific wudu practice to the Prophet (PBUH). The main sources of Sunni tradition also confirm this claim, with *Kanz al-Ummal* identifying Uthman as the source of the disagreement over wudu.

Muslim, in his *Sahih al-Bukhari*, narrates: "Uthman performed wudu and said: 'People transmit matters from the Prophet (PBUH) that I do not know, but I saw the Prophet (PBUH) performing wudu just like I do.' Uthman washed his face and hands three times, and instead of wiping his head, he washed his feet and said: 'Whoever performs wudu in this manner, his past sins will be forgiven.'"

This method of wudu was reported by only three people: Abdullah ibn Amr al-As, Abdullah ibn Zayd, and Rabi’ah. However, Imam Ali (A.S.), the companions of the Prophet (PBUH), and the Prophet's wives did not report such a wudu from the Prophet (PBUH).

== Imam Ali’s Actions to Prevent Innovation in Wudu Method ==
Imam Ali (A.S.) took various measures to prevent innovations in the method of wudu:

* In certain narrations, Imam Ali (A.S.) requested a water vessel, washed his face and hands (each twice), and wiped his head and feet. He then said: "Whoever asks about the wudu of the Prophet (PBUH), this is the wudu of the Prophet, the wudu of one who does not introduce innovation."
* Under the instructions of Imam Ali (A.S.), some individuals were tasked with recording and documenting the Prophetic traditions and Islamic rulings in various fields. For example, Ali ibn Abi Rafi and his brother Ubaid Allah were appointed by Imam Ali (A.S.) to write a book on jurisprudence (covering wudu, prayer, etc.).

{{End of Answer}}

== External Links ==
* This entry is derived from the book *Wudu al-Nabi* by Sayyid Ali Shahrastani, Dar al-Mu'arif al-Arabi, Beirut.

Ayatollah Sayyid Hossein Borujerdi's Works and Writings

2025-04-16T03:25:36Z

Translation:

Ayatollah Sayyid Hossein Borujerdi (1254–1340 SH), a prominent Shia jurist and religious authority of the 20th century, left behind a vast collection of writings in the fields of jurisprudence (fiqh), principles of jurisprudence (usul), hadith, and biography (rijal). Among his most notable works are:

== Biography ==
Sayyid Hossein Tabatabai Borujerdi (1254–1340 SH), a distinguished jurist and one of the leading Shia scholars of his time, was born into a religious and affluent family in Borujerd. His ancestors were from the Tabatabai family of Isfahan, traced back to Ismail al-Dibaj. His father, Sayyid Ali Tabatabai, was a scholar of the city, and his mother, Sayyidah Aghabegum, was the daughter of Sayyid Mohammad Ali Tabatabai. Borujerdi's lineage reaches Imam Hasan (A.S.) through 32 generations.

He served as the head of the Qom Seminary for seventeen years and was the supreme religious authority for Shia Muslims for fifteen years. After the death of his teacher, Ayatollah Abdul-Karim Haeri Yazdi, Borujerdi was invited by three prominent scholars (Hojat, Khonsari, and Sadr) to move to Qom, where he assumed leadership of the seminary. Following the passing of Ayatollah Abul-Hasan Isfahani, Borujerdi became the leading religious authority for Shia Muslims, and during the 1330s SH (1950s), he was regarded as the supreme religious leader.

Under his leadership, the Qom Seminary expanded significantly, with a dramatic increase in the number of students. He also supported the revival and publication of various important works of hadith and jurisprudence.

== Notable Works ==
Borujerdi made significant contributions to the study of earlier Shia texts, including the compilation and publication of works by classical scholars such as *al-Khallas* by Sheikh Tusi, *Qurb al-Asnad* by Humeiri, and *Jami' al-Ruwat* by Al-Ardabili. His scholarship also extended to meticulously reviewing and editing several hadith sources.

He is best known for his writings in the fields of jurisprudence, hadith, and the biography of narrators (rijal). His works also include contributions in philosophy, logic, theology, and poetry. It is estimated that Borujerdi authored around forty books and treatises, all in Arabic, excluding his fatwa collections.

== Notable Writings ==
Borujerdi's contributions are particularly influential in four areas: *rijal*, *hadith*, *fiqh*, and *usul al-fiqh* (principles of jurisprudence). Additionally, works attributed to him are found in philosophy, logic, beliefs, and even poetry.

== Fiqh and Usul Fiqh Lectures ==
Borujerdi’s students, including Imam Khomeini, Hussein Ali Montazeri, Ali Panah Eshtahardi, Mehdi Haeri Yazdi, and Lotfollah Safi Golpaygani, wrote down and published his lectures on jurisprudence and principles of jurisprudence.

== Usul Fiqh Works ==
* Margin on *Kifayat al-Usul* (by Allama Hilli)
* Margin on *Faraid al-Usul* by Sheikh Ansari
* Lectures on the Principles of Jurisprudence

== Hadith Works ==
* Jami' Ahadith al-Shia* (The Comprehensive Collection of Shia Hadith), compiled under his supervision, remains one of the most important contributions to Shia hadith literature.

== Rijal (Biographical) Works ==
* Tajreed Asanid al-Kafi* (Review of the Chain of Narrators of *al-Kafi)
* Tajreed Asanid al-Faqih* (Review of the Chain of Narrators of *al-Faqih)
* Tajreed Asanid al-Amali* (Review of the Chain of Narrators of *al-Amali)
* Tajreed Asanid al-Khassal* (Review of the Chain of Narrators of *al-Khassal)
* Tajreed Asanid al-Tahdhib* (Review of the Chain of Narrators of *al-Tahdhib)
* Tajreed Asanid al-Istibsar* (Review of the Chain of Narrators of *al-Istibsar)
* Tajreed Asanid al-Fahrast* (Review of the Chain of Narrators of *al-Fahrast)

== Fiqh Works ==
* Margin on *Nihayat al-Shaykh al-Tusi* (Final Work of Sheikh al-Tusi)
* Margin on *Mabsut al-Shaykh al-Tusi* (Extensive Work of Sheikh al-Tusi)
* Al-Fiqh al-Istidlali* (Jurisprudence of Proof)
* Risala fi al-Muwassah wa al-Mudayqa* (Treatise on Jurisprudential Relaxation and Strictures)
* Risala fi Manjarat al-Mareed* (Treatise on Medical Jurisprudence)

== Miscellaneous Writings ==
* Risala fi al-Mantiq* (Treatise on Logic)
* Commentary on al-Usfar* by Mulla Sadra
* Margin on Manhaj al-Rashad* (The Path of Guidance)
* Al-Mahdi in the Books of Ahl al-Sunnah* (Imam Mahdi in Sunni Texts)

Ayatollah Borujerdi's contributions to Shia scholarship are profound, and his legacy continues to influence contemporary Islamic studies. His efforts in the preservation, organization, and publication of key hadith collections, along with his detailed and methodical approach to jurisprudence and biography, have left an indelible mark on the Islamic scholarly tradition.

Ayatollah Sayyid Hossein Borujerdi's Works and Writings

2025-04-16T03:25:09Z

Translation: Created page with "**Ayatollah Sayyid Hossein Borujerdi's Works and Writings** Ayatollah Sayyid Hossein Borujerdi (1254–1340 SH), a prominent Shia jurist and religious authority of the 20th century, left behind a vast collection of writings in the fields of jurisprudence (fiqh), principles of jurisprudence (usul), hadith, and biography (rijal). Among his most notable works are: == Biography == Sayyid Hossein Tabatabai Borujerdi (1254–1340 SH), a distinguished jurist and one of the le..."

**Ayatollah Sayyid Hossein Borujerdi's Works and Writings**

Ayatollah Sayyid Hossein Borujerdi (1254–1340 SH), a prominent Shia jurist and religious authority of the 20th century, left behind a vast collection of writings in the fields of jurisprudence (fiqh), principles of jurisprudence (usul), hadith, and biography (rijal). Among his most notable works are:

== Biography ==
Sayyid Hossein Tabatabai Borujerdi (1254–1340 SH), a distinguished jurist and one of the leading Shia scholars of his time, was born into a religious and affluent family in Borujerd. His ancestors were from the Tabatabai family of Isfahan, traced back to Ismail al-Dibaj. His father, Sayyid Ali Tabatabai, was a scholar of the city, and his mother, Sayyidah Aghabegum, was the daughter of Sayyid Mohammad Ali Tabatabai. Borujerdi's lineage reaches Imam Hasan (A.S.) through 32 generations.

He served as the head of the Qom Seminary for seventeen years and was the supreme religious authority for Shia Muslims for fifteen years. After the death of his teacher, Ayatollah Abdul-Karim Haeri Yazdi, Borujerdi was invited by three prominent scholars (Hojat, Khonsari, and Sadr) to move to Qom, where he assumed leadership of the seminary. Following the passing of Ayatollah Abul-Hasan Isfahani, Borujerdi became the leading religious authority for Shia Muslims, and during the 1330s SH (1950s), he was regarded as the supreme religious leader.

Under his leadership, the Qom Seminary expanded significantly, with a dramatic increase in the number of students. He also supported the revival and publication of various important works of hadith and jurisprudence.

== Notable Works ==
Borujerdi made significant contributions to the study of earlier Shia texts, including the compilation and publication of works by classical scholars such as *al-Khallas* by Sheikh Tusi, *Qurb al-Asnad* by Humeiri, and *Jami' al-Ruwat* by Al-Ardabili. His scholarship also extended to meticulously reviewing and editing several hadith sources.

He is best known for his writings in the fields of jurisprudence, hadith, and the biography of narrators (rijal). His works also include contributions in philosophy, logic, theology, and poetry. It is estimated that Borujerdi authored around forty books and treatises, all in Arabic, excluding his fatwa collections.

== Notable Writings ==
Borujerdi's contributions are particularly influential in four areas: *rijal*, *hadith*, *fiqh*, and *usul al-fiqh* (principles of jurisprudence). Additionally, works attributed to him are found in philosophy, logic, beliefs, and even poetry.

== Fiqh and Usul Fiqh Lectures ==
Borujerdi’s students, including Imam Khomeini, Hussein Ali Montazeri, Ali Panah Eshtahardi, Mehdi Haeri Yazdi, and Lotfollah Safi Golpaygani, wrote down and published his lectures on jurisprudence and principles of jurisprudence.

== Usul Fiqh Works ==
* Margin on *Kifayat al-Usul* (by Allama Hilli)
* Margin on *Faraid al-Usul* by Sheikh Ansari
* Lectures on the Principles of Jurisprudence

== Hadith Works ==
* Jami' Ahadith al-Shia* (The Comprehensive Collection of Shia Hadith), compiled under his supervision, remains one of the most important contributions to Shia hadith literature.

== Rijal (Biographical) Works ==
* Tajreed Asanid al-Kafi* (Review of the Chain of Narrators of *al-Kafi)
* Tajreed Asanid al-Faqih* (Review of the Chain of Narrators of *al-Faqih)
* Tajreed Asanid al-Amali* (Review of the Chain of Narrators of *al-Amali)
* Tajreed Asanid al-Khassal* (Review of the Chain of Narrators of *al-Khassal)
* Tajreed Asanid al-Tahdhib* (Review of the Chain of Narrators of *al-Tahdhib)
* Tajreed Asanid al-Istibsar* (Review of the Chain of Narrators of *al-Istibsar)
* Tajreed Asanid al-Fahrast* (Review of the Chain of Narrators of *al-Fahrast)

== Fiqh Works ==
* Margin on *Nihayat al-Shaykh al-Tusi* (Final Work of Sheikh al-Tusi)
* Margin on *Mabsut al-Shaykh al-Tusi* (Extensive Work of Sheikh al-Tusi)
* Al-Fiqh al-Istidlali* (Jurisprudence of Proof)
* Risala fi al-Muwassah wa al-Mudayqa* (Treatise on Jurisprudential Relaxation and Strictures)
* Risala fi Manjarat al-Mareed* (Treatise on Medical Jurisprudence)

== Miscellaneous Writings ==
* Risala fi al-Mantiq* (Treatise on Logic)
* Commentary on al-Usfar* by Mulla Sadra
* Margin on Manhaj al-Rashad* (The Path of Guidance)
* Al-Mahdi in the Books of Ahl al-Sunnah* (Imam Mahdi in Sunni Texts)

Ayatollah Borujerdi's contributions to Shia scholarship are profound, and his legacy continues to influence contemporary Islamic studies. His efforts in the preservation, organization, and publication of key hadith collections, along with his detailed and methodical approach to jurisprudence and biography, have left an indelible mark on the Islamic scholarly tradition.

Characteristics of war and jihad from the perspective of Imam Ali (a)

2025-04-16T03:22:18Z

Translation: /* Conclusion */

{{text start}}
{{question}}
What are the characteristics of war and jihad from the perspective of Imam Ali (AS)?
{{question end}}
{{answer}}

Divine motivation and fighting for the sake of God are among the main characteristics of war and jihad in the view of [[Imam Ali (AS)]]. According to the Imam's advice, fighters should not let personal grudges interfere in their battle with the enemy. Imam Ali (AS) regarded war as the last resort and emphasized that efforts should be made to prevent war through counsel and goodwill. He considered [[peace]] superior to war, as reflected in his advice to Malik al-Ashtar, where he stated that if the enemy proposes peace, and it benefits the nation and pleases God, peace should be immediately accepted. [[Amir al-Mu'minin (AS)]] considered initiating war without first offering the opportunity for reconciliation to be a wrongful act and made great efforts to guide the opposing side.

== Characteristics of Jihad in the words of Amir al-Mu'minin ==
In the view of [[Amir al-Mu'minin (AS)]], the Islamic front, in addition to adhering to general principles of warfare, should observe a set of specific characteristics and etiquette. Following these principles is not only effective in achieving victory but also in demonstrating the righteousness of the Islamic cause. Some of these principles and characteristics include:

=== War and Jihad for the sake of God (Pure Intention) ===
In Imam Ali's view, war and [[jihad]], if motivated by divine intentions and pursued for the sake of God, have value and importance. He advised his companions not to fight the enemy out of personal grudges, but rather to wage war solely for God's sake. He instructed his military commander, Ma'qal ibn Qays, with the following words: {{Arabic text|وَلَا يَحْمِلَنَّكُمُ شَنَآنُهُمْ عَلَى قِتَالِهِم‏|Translation=Do not fight the enemy out of personal animosity.}}<ref>{{Reference|Title=Nahj al-Balagha|Year=1414|Author=Sharif Razi|Publisher=Qom, Hijrat Publications|Page=493}}</ref>

Abdulrahman ibn Abi Laila reports that when Imam Ali (AS)'s army faced the forces of Sham at [[Siffin]], Imam Ali (AS) delivered a speech in which he said: {{Arabic text|أَيُّهَا الْمُؤْمِنُونَ إِنَّهُ مَنْ رَأَى عُدْوَاناً يُعْمَلُ بِهِ وَ مُنْكَراً يُدْعَى إِلَيْهِ فَأَنْكَرَهُ بِقَلْبِهِ فَقَدْ سَلِمَ وَ بَرِئ|Translation=If we confront oppression to uphold God's word and silence the words of the oppressors, then we have found the path to salvation.}}<ref>{{Reference|Title=Nahj al-Balagha|Year=1414|Author=Sharif Razi|Publisher=Qom, Hijrat Publications|Page=541}}</ref>

When Imam Ali (AS) was struck by the blow of [[Ibn Muljam]], he left a will for his children, urging them to engage in jihad with their wealth, lives, and tongues for the sake of God: {{Arabic text|وَ اللَّهَ اللَّهَ فِي الْجِهَادِ بِأَمْوَالِكُمْ وَ أَنْفُسِكُمْ وَ أَلْسِنَتِكُمْ فِي سَبِيلِ اللَّهِ}}.<ref>{{Reference|Title=Nahj al-Balagha|Year=1414|Author=Sharif Razi|Publisher=Qom, Hijrat Publications|Page=421}}</ref>

=== War as the Last Resort ===
Imam Ali (AS) considered war a last resort and stressed that it should be prevented through counsel and goodwill. He regarded [[peace]] as superior to war, and he told [[Malik al-Ashtar]]: {{Arabic text|وَ لَا تَدْفَعَنَّ صُلْحاً دَعَاكَ إِلَيْهِ عَدُوُّكَ وَ لِلَّهِ فِيهِ رِضًا فَإِنَّ فِي الصُّلْحِ دَعَةً لِجُنُودِكَ وَ رَاحَةً مِنْ هُمُومِكَ وَ أَمْناً لِبِلَادِكَ وَ لَكِنِ الْحَذَرَ كُلَّ الْحَذَرِ مِنْ عَدُوِّكَ بَعْدَ صُلْحِهِ|Translation=If the enemy raises the banner of peace and you trust them, and if you find it beneficial for the country and pleasing to God, then immediately accept peace; for peace, whatever it may be, is better than war...}}<ref>{{Reference|Title=Nahj al-Balagha|Year=1414|Author=Sharif Razi|Publisher=Qom, Hijrat Publications|Page=422}}</ref>

Imam Ali (AS) believed that if appropriate political strategies to prevent war failed and it led to war, every opportunity should be seized to end the conflict and restore peace. He wrote to one of his commanders about a group of rebels: {{Arabic text|فَإِنْ عَادُوا إِلَى ظِلِّ الطَّاعَةِ فَذَاكَ الَّذِي نُحِبُّ|Translation=If those who broke their covenant return to the shade of obedience, this is what we desire.}}<ref>{{Reference|Title=Nahj al-Balagha|Year=1414|Author=Sharif Razi|Publisher=Qom, Hijrat Publications|Page=366}}</ref>

Before the Battle of [[Jamal]], Imam Ali (AS) expressed hope for peace, provided the opposition accepted. However, if they did not accept, he would resort to the final remedy, which was war.<ref>{{Reference|Title=The Fitna and Battle of Jamal|Year=1404|Author=Sif ibn Umar Tamimi|Publisher=Beirut, Dar al-Nafaes|Page=150}}</ref> Before the Battle of Jamal, Rifa'ah ibn Rafi' asked Imam Ali (AS) what his decision was, and the Imam replied: "What I intend is reform. If they accept, we will proceed. If they do not accept, we will offer them a portion of the truth, hoping to persuade them." Rifa'ah asked: "If they do not accept?" Imam replied: "If they leave us to ourselves, we will leave them to their own devices." Rifa'ah then asked: "What if they do not leave us alone?" Imam Ali (AS) replied: "We will defend ourselves against them." Rifa'ah said: "That seems like a good decision."<ref>{{Reference|Title=Sharh Nahj al-Balagha|Year=1404|Author=Abdul Hamid Ibn Hiba Allah|Publisher=Qom, Ayatollah Marashi Najafi Library|Volume=14|Page=17}}</ref>

Before the Battle of Siffin, Imam Ali (AS)'s army expressed dissatisfaction with the delay in fighting the Syrians. Imam explained that the delay was for the hope that some of the enemies would join his side and be [[guided]]: {{Arabic text|فَوَاللَّهِ مَا دَفَعْتُ الْحَرْبَ يَوْماً إِلَّا وَ أَنَا أَطْمَعُ أَنْ تَلْحَقَ بِي طَائِفَةٌ فَتَهْتَدِيَ بِي وَ تَعْشُوَ إِلَى ضَوْئِي وَ ذَلِكَ أَحَبُّ إِلَيَّ مِنْ أَنْ أَقْتُلَهَا عَلَى ضَلَالِهَا وَ إِنْ كَانَتْ تَبُوءُ بِآثَامِهَا}}.<ref>{{Reference|Title=Nahj al-Balagha|Year=1414|Author=Sharif Razi|Publisher=Qom, Hijrat Publications|Page=106}}</ref>

=== Avoiding War Before Exhausting All Peaceful Measures ===
It is said that Imam Ali (AS) never initiated war without exhausting all peaceful avenues first. [[Sheikh Mufid]] writes about the Battle of Jamal: Imam Ali (AS) said to the people: "Do not rush into war! Let me complete the argument with this group." He then summoned [[Abdullah ibn Abbas]], gave him a [[Quran]], and asked him to take it to [[Talhah]], [[Zubair]], and [[Aisha]], calling them to the rulings of the Quran.<ref>{{Reference|Title=Al-Jamal|Year=1413|Author=Muhammad Ibn Muhammad Mufid|Publisher=Qom, Maktab al-Ilm al-Islami|Page=336}}</ref> Ibn Abbas went to the enemy and upon his return, he said: "This group is only seeking war." The enemy archers began shooting, and Ibn Abbas urged Imam Ali (AS) to order the battle to begin. However, Imam Ali (AS) did not give the order to fight and called for another opportunity to complete the argument with them.<ref>{{Reference|Title=Al-Mujam al-Awsat|Year=1384|Author=Taha Hussein|Publisher=Beirut, Dar al-Qalam|Volume=2|Page=456}}</ref>

=== Patience in War ===
Imam Ali (AS) repeatedly encouraged his army to exercise patience and perseverance during the battles, advising them that while the enemy may be more numerous, the true strength lies in resolve and in fighting for the sake of God. In his speech during the Battle of Siffin, Imam Ali (AS) said: {{Arabic text|يَا أَيُّهَا النَّاسُ فِي حَقِّ رَبِّكُمْ وَ فِي دِمَائِكُمْ فِي أَمْوَالِكُمْ وَ فِي أَعْرَاضِكُمْ فِي مَالِكُمْ وَ فِي عَمَلِكُمْ}}<ref>{{Reference|Title=Nahj al-Balagha|Year=1414|Author=Sharif Razi|Publisher=Qom, Hijrat Publications|Page=591}}</ref>

=== War for the Defense of the Faith and the Protection of Innocent People ===
For Imam Ali (AS), the primary aim of war was the defense of the faith and the protection of the innocent. For him, fighting was not about gaining wealth or revenge but was solely for the preservation of Islam and justice. One of the Imam's most famous speeches during his reign was his declaration: {{Arabic text|وَاللَّهِ لَا أُحِبُّ لَكُمْ النَّصْرَ عَلَى عَدُوِّكُمْ فِي السُّوءِ وَلَا فِي زَخْرَفٍ وَ لَا فِي دُورٍ وَ لَا فِي خَيْلٍ وَ لَا فِي بُسْتَانٍ}}.<ref>{{Reference|Title=Nahj al-Balagha|Year=1414|Author=Sharif Razi|Publisher=Qom, Hijrat Publications|Page=527}}</ref>

== Conclusion ==
From Imam Ali's perspective, war is not a preferred option but a means to protect the faith and ensure justice. His view on jihad emphasizes a commitment to peace, self-control, and integrity, stressing the importance of sincerity in fighting for God's cause. The Imam's guidelines in the conduct of war underscore the crucial balance between upholding the dignity of Islam and achieving victory through righteous means.

Characteristics of war and jihad from the perspective of Imam Ali (a)

2025-04-16T03:22:02Z

Translation: Created page with "{{text start}} {{question}} What are the characteristics of war and jihad from the perspective of Imam Ali (AS)? {{question end}} {{answer}} Divine motivation and fighting for the sake of God are among the main characteristics of war and jihad in the view of Imam Ali (AS). According to the Imam's advice, fighters should not let personal grudges interfere in their battle with the enemy. Imam Ali (AS) regarded war as the last resort and emphasized that efforts should..."

Knowledge which is not beneficial is of no use

2025-04-16T03:17:35Z

Translation: /* Text of the Hadith */

{{text start}}
{{question}}
In letter 31 of Nahj al-Balagha, the Commander of the Faithful (peace be upon him) advises Imam Hasan al-Mujtaba: *“Know that knowledge which is not beneficial is of no use, and knowledge that is not worthy of being learned has no value.”* What are the types of knowledge that are unbeneficial and impermissible to acquire?
{{question end}}
{{answer}}
'''Knowledge that is not worthy of being learned is of no benefit''' is part of a statement by [[Imam Ali (a)]] in his will to his son [[Imam Hasan (a), the Greatest Person after the Prophet (s)|Imam Hasan (a)]]. In this saying, it is stated that knowledge that lacks benefit holds no good. It has also been mentioned in various [[supplications]] that one should seek refuge in God from knowledge that has no benefit. Some scholars have identified certain types of knowledge that are considered unbeneficial and fruitless:

* Knowledge that causes harm to oneself or others, such as sorcery and magic.
* Knowledge that serves only selfish interests, without regard for spirituality, humanity, social development, or the Hereafter—such as the science of building weapons of mass destruction.
* Knowledge that wastes human life and has no productive outcome, like trivial games or pointless riddles.
* Knowledge that lies beyond human comprehension, such as deep speculation about the essence of God.

== Text of the Hadith ==
[[Amir al-Mu’minin|The Commander of the Faithful Ali (a)]] writes to his son [[Imam Hasan al-Mujtaba (a)]] in letter 31 of *Nahj al-Balagha*:

{{Arabic|وَ اعْلَمْ أَنَّهُ لَا خَيْرَ فِي عِلْمٍ لَا يَنْفَعُ وَ لَا يُنْتَفَعُ بِعِلْمٍ لَا يَحِقُ تَعَلُّمُهُ<ref>Sharif Razi, Muhammad ibn al-Husayn, *Nahj al-Balagha*, Qom, Hijrat, 1st ed., 1414 AH, Letter 31, p. 393.</ref>

|Translation= Know that knowledge which is not beneficial is of no use, and knowledge that is not worthy of being learned has no value.}}

== Implication of the Hadith ==
Knowledge that is not worthy of being learned is knowledge that holds no benefit and no goodness. A person’s direction in life is shaped by the knowledge they possess, and considering the limited span of human life, reason dictates that one should pursue knowledge that brings happiness in both this world and the Hereafter. One’s mind should not be occupied with matters of little importance.

This concept is so significant that in several [[supplications]], people have sought refuge in God from knowledge that does not benefit.<ref>Majlisi, Muhammad Baqir, *Bihar al-Anwar*, Beirut, Al-Wafa Institute, 1404 AH, vol. 83, p. 18.</ref>

== Unbeneficial Types of Knowledge ==
: 1. Knowledge that causes harm to oneself or others, such as sorcery and magic, which has been prohibited in traditions.<ref>Hurr al-‘Amili, Muhammad, *Wasa'il al-Shi'ah*, Qom, Al al-Bayt Institute, 1409 AH, vol. 17, p. 94.</ref>

: 2. Knowledge that serves only selfish interests and disregards spirituality, humanity, social development, and the Hereafter. This includes the science of manufacturing alcoholic beverages<ref>Majlisi, Muhammad Baqir, *Bihar al-Anwar*, Beirut, Al-Wafa Institute, 1404 AH, vol. 76, p. 130, Chapter 86.</ref> or, in modern times, knowledge related to the development of weapons of mass destruction—which primarily serve the dominance of certain powers.

: 3. Knowledge that may not belong to a specific field but merely wastes time—such as learning many trivial games, collecting personal or genealogical information about individuals in society, pointless riddles, and so forth.

[[Imam Kazim (a)]] said: The Messenger of God (s) entered the mosque and saw a group surrounding a man. He asked: What’s going on? They replied: This man is a scholar. He asked: What do you mean by scholar? They said: He is the most knowledgeable of people in Arab genealogy, historical events, and pre-Islamic poetry. The Prophet said: {{Arabic Text|This is knowledge whose ignorance causes no harm and whose acquisition brings no benefit.}} Then he added: {{Arabic Text|Indeed, knowledge consists of three things: a firm verse, a just obligation, and a lasting tradition. Everything else is surplus.}}<ref>Kulayni, Muhammad, *al-Kafi*, Tehran, Dar al-Kutub al-Islamiyya, 1365 SH, vol. 1, p. 32.</ref>

[[Prophet Muhammad (s)]] said with the phrase {{Arabic Text|لَا يَضُرُّ مَنْ جَهِلَه|Translation=Its ignorance causes no harm}}, indicating that the information this person possessed is not true knowledge. Real knowledge is what benefits a person when known and causes harm if ignored.<ref>Kulayni, Muhammad, *al-Kafi*, trans. Mustafavi, Tehran, Islamic Seminary, 1st ed., vol. 1, p. 38.</ref>

: 4. Some types of knowledge are prohibited because they lie beyond human comprehension, such as deep speculation about the essence of God.<ref>Kulayni, Muhammad ibn Ya‘qub, *al-Kafi*, Tehran, Dar al-Kutub al-Islamiyya, 4th ed., 1407 AH, vol. 1, p. 91, *Chapter on the Prohibition of Discussion about the Divine Essence*.</ref>

Knowledge whose ignorance brings no harm is not worthy of learning. However, material sciences that serve humanity and fulfill real needs should be acquired. When pursued with divine intention, they can yield both worldly benefits and rewards in the Hereafter.<ref>Majlisi, Muhammad Baqir, *Bihar al-Anwar*, Beirut, Al-Wafa Institute, 1404 AH, vol. 1, p. 220.</ref> Such as medical science, architecture, political sciences, etc.

Knowledge which is not beneficial is of no use

2025-04-16T03:17:26Z

Translation: Created page with "{{text start}} {{question}} In letter 31 of Nahj al-Balagha, the Commander of the Faithful (peace be upon him) advises Imam Hasan al-Mujtaba: *“Know that knowledge which is not beneficial is of no use, and knowledge that is not worthy of being learned has no value.”* What are the types of knowledge that are unbeneficial and impermissible to acquire? {{question end}} {{answer}} '''Knowledge that is not worthy of being learned is of no benefit''' is part of a statem..."

{{text start}}
{{question}}
In letter 31 of Nahj al-Balagha, the Commander of the Faithful (peace be upon him) advises Imam Hasan al-Mujtaba: *“Know that knowledge which is not beneficial is of no use, and knowledge that is not worthy of being learned has no value.”* What are the types of knowledge that are unbeneficial and impermissible to acquire?
{{question end}}
{{answer}}
'''Knowledge that is not worthy of being learned is of no benefit''' is part of a statement by [[Imam Ali (a)]] in his will to his son [[Imam Hasan (a), the Greatest Person after the Prophet (s)|Imam Hasan (a)]]. In this saying, it is stated that knowledge that lacks benefit holds no good. It has also been mentioned in various [[supplications]] that one should seek refuge in God from knowledge that has no benefit. Some scholars have identified certain types of knowledge that are considered unbeneficial and fruitless:

* Knowledge that causes harm to oneself or others, such as sorcery and magic.
* Knowledge that serves only selfish interests, without regard for spirituality, humanity, social development, or the Hereafter—such as the science of building weapons of mass destruction.
* Knowledge that wastes human life and has no productive outcome, like trivial games or pointless riddles.
* Knowledge that lies beyond human comprehension, such as deep speculation about the essence of God.

== Text of the Hadith ==
[[Amir al-Mu’minin|The Commander of the Faithful Ali (a)]] writes to his son [[Imam Hasan al-Mujtaba (a)]] in letter 31 of *Nahj al-Balagha*:

{{Arabic Large|وَ اعْلَمْ أَنَّهُ لَا خَيْرَ فِي عِلْمٍ لَا يَنْفَعُ وَ لَا يُنْتَفَعُ بِعِلْمٍ لَا يَحِقُ تَعَلُّمُهُ<ref>Sharif Razi, Muhammad ibn al-Husayn, *Nahj al-Balagha*, Qom, Hijrat, 1st ed., 1414 AH, Letter 31, p. 393.</ref>

|Translation= Know that knowledge which is not beneficial is of no use, and knowledge that is not worthy of being learned has no value.}}

== Implication of the Hadith ==
Knowledge that is not worthy of being learned is knowledge that holds no benefit and no goodness. A person’s direction in life is shaped by the knowledge they possess, and considering the limited span of human life, reason dictates that one should pursue knowledge that brings happiness in both this world and the Hereafter. One’s mind should not be occupied with matters of little importance.

This concept is so significant that in several [[supplications]], people have sought refuge in God from knowledge that does not benefit.<ref>Majlisi, Muhammad Baqir, *Bihar al-Anwar*, Beirut, Al-Wafa Institute, 1404 AH, vol. 83, p. 18.</ref>

== Unbeneficial Types of Knowledge ==
: 1. Knowledge that causes harm to oneself or others, such as sorcery and magic, which has been prohibited in traditions.<ref>Hurr al-‘Amili, Muhammad, *Wasa'il al-Shi'ah*, Qom, Al al-Bayt Institute, 1409 AH, vol. 17, p. 94.</ref>

: 2. Knowledge that serves only selfish interests and disregards spirituality, humanity, social development, and the Hereafter. This includes the science of manufacturing alcoholic beverages<ref>Majlisi, Muhammad Baqir, *Bihar al-Anwar*, Beirut, Al-Wafa Institute, 1404 AH, vol. 76, p. 130, Chapter 86.</ref> or, in modern times, knowledge related to the development of weapons of mass destruction—which primarily serve the dominance of certain powers.

: 3. Knowledge that may not belong to a specific field but merely wastes time—such as learning many trivial games, collecting personal or genealogical information about individuals in society, pointless riddles, and so forth.

[[Imam Kazim (a)]] said: The Messenger of God (s) entered the mosque and saw a group surrounding a man. He asked: What’s going on? They replied: This man is a scholar. He asked: What do you mean by scholar? They said: He is the most knowledgeable of people in Arab genealogy, historical events, and pre-Islamic poetry. The Prophet said: {{Arabic Text|This is knowledge whose ignorance causes no harm and whose acquisition brings no benefit.}} Then he added: {{Arabic Text|Indeed, knowledge consists of three things: a firm verse, a just obligation, and a lasting tradition. Everything else is surplus.}}<ref>Kulayni, Muhammad, *al-Kafi*, Tehran, Dar al-Kutub al-Islamiyya, 1365 SH, vol. 1, p. 32.</ref>

[[Prophet Muhammad (s)]] said with the phrase {{Arabic Text|لَا يَضُرُّ مَنْ جَهِلَه|Translation=Its ignorance causes no harm}}, indicating that the information this person possessed is not true knowledge. Real knowledge is what benefits a person when known and causes harm if ignored.<ref>Kulayni, Muhammad, *al-Kafi*, trans. Mustafavi, Tehran, Islamic Seminary, 1st ed., vol. 1, p. 38.</ref>

: 4. Some types of knowledge are prohibited because they lie beyond human comprehension, such as deep speculation about the essence of God.<ref>Kulayni, Muhammad ibn Ya‘qub, *al-Kafi*, Tehran, Dar al-Kutub al-Islamiyya, 4th ed., 1407 AH, vol. 1, p. 91, *Chapter on the Prohibition of Discussion about the Divine Essence*.</ref>

Knowledge whose ignorance brings no harm is not worthy of learning. However, material sciences that serve humanity and fulfill real needs should be acquired. When pursued with divine intention, they can yield both worldly benefits and rewards in the Hereafter.<ref>Majlisi, Muhammad Baqir, *Bihar al-Anwar*, Beirut, Al-Wafa Institute, 1404 AH, vol. 1, p. 220.</ref> Such as medical science, architecture, political sciences, etc.

Prophet of Islam (s) asking God to appoint a successor

2025-04-16T03:15:14Z

Translation:

{{text start}}
{{question}}
Did the Prophet of Islam (PBUH) ask God to appoint a successor?
{{question end}}
{{answer}}

The story of [[Prophet Moses]] (AS) in [[Surah Ta-Ha]], verse 24, recounts how he prayed and pleaded with God to appoint his brother Aaron as his successor and helper. His plea was granted, and Aaron attained the position of vicegerency and ministry under Moses. Regarding the Noble Messenger of Islam (PBUH), there are narrations that indicate he also prayed for the succession of [[Ali ibn Abi Talib (AS)]] and that his request was accepted.

== The Prophet’s Supplication in the Incident of the Ring-Giving ==
{{Main article|Ring-giving of Imam Ali (AS)}}

[[Sayyid Ibn Tawus]] reports the Prophet’s (PBUH) supplication for the succession of [[Amir al-Mu’minin (AS)]] in the [[occasion of revelation]] of the verse: *"Your guardian is only Allah, and His Messenger..."*, quoting [[al-Tha'labi]] in his commentary through several chains of transmission. Among them is a narration from [[Abdullah ibn Abbas]] on the authority of [[Abu Dharr al-Ghifari]] who said:

“O people, be aware that one day I was praying the noon prayer with [[the Messenger of God (PBUH)]]. A beggar came to the mosque asking for money, but no one gave him anything. The beggar raised his hands toward the sky and said: 'O God, bear witness that I asked in the mosque of Your Messenger, and no one gave me anything.' At that moment, while the beggar was complaining, Ali (AS), who was in the state of bowing (ruku'), pointed with his little finger of the right hand. The beggar approached and took the ring off his finger. The Messenger of God witnessed all of this. When he finished his prayer, he raised his head toward the sky and said:

'O Lord! Moses asked You to expand his chest, make his task easy, untie the knot from his tongue so that people might understand his speech, and he also asked You to appoint Aaron, his brother, as his minister, to strengthen his back with him, and make him a partner in his mission. And You responded to him in Your clear book: *“We will strengthen your arm through your brother and give you both such authority that they shall not be able to touch you.”*

O Lord! I am Muhammad, Your Prophet and chosen one. O Lord, expand my chest too, make my task easy, and from my family appoint Ali as my minister; strengthen my back with him.'

Then Abu Dharr said: The Prophet had not even finished his prayer when [[Gabriel]] descended from the Almighty and said: ‘O Muhammad, recite!’ He asked: ‘What should I recite?’ Abu Dharr said: Gabriel told him to recite the verse:

{{Quran|إِنَّمَا وَلِیُّکمُ اللّهُ وَرَسُولُهُ وَالَّذِینَ آمَنُواْ الَّذِینَ یُقِیمُونَ الصَّلاَه وَیُؤْتُونَ الزَّکاه وَهُمْ رَاکعُونَ}}<ref>Al-Ma’idah / 55.</ref>
*Your guardian is only Allah, and His Messenger, and those who believe—those who establish prayer and give alms while they are bowing in prayer.*

This hadith has been narrated in various wordings and versions. What we quoted from Abu Dharr al-Ghifari (may Allah be pleased with him) is the most detailed and complete version.

== The Prophet’s (PBUH) Supplication for the Healing of Amir al-Mu’minin (AS) ==
[[Sulaym ibn Qays]] narrates from Miqdad ibn Aswad, in response to a question from Sulaym about Ali ibn Abi Talib (AS), that he said:

We would accompany the Messenger of God (PBUH) on journeys… and Ali (AS) would serve the Prophet, who had no other servant besides Ali. He continues: At night, the Prophet (PBUH) would rise and perform night prayers. One night, Ali (AS) developed a high fever so intense that it kept him awake until morning. The Prophet (PBUH) also stayed awake all night due to Ali’s discomfort—sometimes praying and sometimes coming to Ali, comforting and tending to him.

When dawn broke and the Prophet (PBUH) prayed the morning prayer with his companions, he supplicated:

“اللّهم اشف علیا و عافه فانّه قد اسهرنی ممّا به من الوجع”
*O Allah, grant Ali healing and wellness, for his pain kept me awake all night.*

After this supplication, Ali (AS) recovered so quickly, it was as though a knot had been untied from a rope. The Prophet (PBUH) then said to him: *“Rejoice, O my brother.”* All the companions who were present heard this.

Ali (AS) said: *“O Messenger of God, may Allah give you glad tidings of goodness and make me your ransom.”* The Messenger of God (PBUH) replied:

*“I have never asked anything from God for myself except that He has granted it, and I have never asked anything for myself without also asking the same for you. I asked God to appoint you as my successor, my heir, and the repository of my knowledge—and He accepted. I also asked Him to make your position to me like Aaron’s to Moses, to strengthen my back with you, and to make you a partner in my mission. God accepted my request—except for Prophethood, for I am the Seal of the Prophets, and no prophet will come after me.”*

*“I am content with all the blessings and excellences that God has granted you—succession, brotherhood, inheritance, ministry, leadership, and guardianship—and with His withholding of the position of Prophethood.”*<ref>Kitab Sulaym ibn Qays al-Hilali al-Kufi, pp. 221–222; Kanz al-‘Ummal, vol. 15, p. 150.</ref>

{{End of Answer}}
{{See also}}

Prophet of Islam (s) asking God to appoint a successor

2025-04-16T03:14:42Z

Translation: Created page with "{{Question}} Did the Prophet of Islam (PBUH) ask God to appoint a successor? {{End of Question}} {{Answer}} The story of Prophet Moses (AS) in Surah Ta-Ha, verse 24, recounts how he prayed and pleaded with God to appoint his brother Aaron as his successor and helper. His plea was granted, and Aaron attained the position of vicegerency and ministry under Moses. Regarding the Noble Messenger of Islam (PBUH), there are narrations that indicate he also prayed f..."

{{Question}}
Did the Prophet of Islam (PBUH) ask God to appoint a successor?
{{End of Question}}

{{Answer}}

The story of [[Prophet Moses]] (AS) in [[Surah Ta-Ha]], verse 24, recounts how he prayed and pleaded with God to appoint his brother Aaron as his successor and helper. His plea was granted, and Aaron attained the position of vicegerency and ministry under Moses. Regarding the Noble Messenger of Islam (PBUH), there are narrations that indicate he also prayed for the succession of [[Ali ibn Abi Talib (AS)]] and that his request was accepted.

== The Prophet’s Supplication in the Incident of the Ring-Giving ==
{{Main article|Ring-giving of Imam Ali (AS)}}

[[Sayyid Ibn Tawus]] reports the Prophet’s (PBUH) supplication for the succession of [[Amir al-Mu’minin (AS)]] in the [[occasion of revelation]] of the verse: *"Your guardian is only Allah, and His Messenger..."*, quoting [[al-Tha'labi]] in his commentary through several chains of transmission. Among them is a narration from [[Abdullah ibn Abbas]] on the authority of [[Abu Dharr al-Ghifari]] who said:

“O people, be aware that one day I was praying the noon prayer with [[the Messenger of God (PBUH)]]. A beggar came to the mosque asking for money, but no one gave him anything. The beggar raised his hands toward the sky and said: 'O God, bear witness that I asked in the mosque of Your Messenger, and no one gave me anything.' At that moment, while the beggar was complaining, Ali (AS), who was in the state of bowing (ruku'), pointed with his little finger of the right hand. The beggar approached and took the ring off his finger. The Messenger of God witnessed all of this. When he finished his prayer, he raised his head toward the sky and said:

'O Lord! Moses asked You to expand his chest, make his task easy, untie the knot from his tongue so that people might understand his speech, and he also asked You to appoint Aaron, his brother, as his minister, to strengthen his back with him, and make him a partner in his mission. And You responded to him in Your clear book: *“We will strengthen your arm through your brother and give you both such authority that they shall not be able to touch you.”*

O Lord! I am Muhammad, Your Prophet and chosen one. O Lord, expand my chest too, make my task easy, and from my family appoint Ali as my minister; strengthen my back with him.'

Then Abu Dharr said: The Prophet had not even finished his prayer when [[Gabriel]] descended from the Almighty and said: ‘O Muhammad, recite!’ He asked: ‘What should I recite?’ Abu Dharr said: Gabriel told him to recite the verse:

{{Quran|إِنَّمَا وَلِیُّکمُ اللّهُ وَرَسُولُهُ وَالَّذِینَ آمَنُواْ الَّذِینَ یُقِیمُونَ الصَّلاَه وَیُؤْتُونَ الزَّکاه وَهُمْ رَاکعُونَ}}<ref>Al-Ma’idah / 55.</ref>
*Your guardian is only Allah, and His Messenger, and those who believe—those who establish prayer and give alms while they are bowing in prayer.*

This hadith has been narrated in various wordings and versions. What we quoted from Abu Dharr al-Ghifari (may Allah be pleased with him) is the most detailed and complete version.

== The Prophet’s (PBUH) Supplication for the Healing of Amir al-Mu’minin (AS) ==
[[Sulaym ibn Qays]] narrates from Miqdad ibn Aswad, in response to a question from Sulaym about Ali ibn Abi Talib (AS), that he said:

We would accompany the Messenger of God (PBUH) on journeys… and Ali (AS) would serve the Prophet, who had no other servant besides Ali. He continues: At night, the Prophet (PBUH) would rise and perform night prayers. One night, Ali (AS) developed a high fever so intense that it kept him awake until morning. The Prophet (PBUH) also stayed awake all night due to Ali’s discomfort—sometimes praying and sometimes coming to Ali, comforting and tending to him.

When dawn broke and the Prophet (PBUH) prayed the morning prayer with his companions, he supplicated:

“اللّهم اشف علیا و عافه فانّه قد اسهرنی ممّا به من الوجع”
*O Allah, grant Ali healing and wellness, for his pain kept me awake all night.*

After this supplication, Ali (AS) recovered so quickly, it was as though a knot had been untied from a rope. The Prophet (PBUH) then said to him: *“Rejoice, O my brother.”* All the companions who were present heard this.

Ali (AS) said: *“O Messenger of God, may Allah give you glad tidings of goodness and make me your ransom.”* The Messenger of God (PBUH) replied:

*“I have never asked anything from God for myself except that He has granted it, and I have never asked anything for myself without also asking the same for you. I asked God to appoint you as my successor, my heir, and the repository of my knowledge—and He accepted. I also asked Him to make your position to me like Aaron’s to Moses, to strengthen my back with you, and to make you a partner in my mission. God accepted my request—except for Prophethood, for I am the Seal of the Prophets, and no prophet will come after me.”*

*“I am content with all the blessings and excellences that God has granted you—succession, brotherhood, inheritance, ministry, leadership, and guardianship—and with His withholding of the position of Prophethood.”*<ref>Kitab Sulaym ibn Qays al-Hilali al-Kufi, pp. 221–222; Kanz al-‘Ummal, vol. 15, p. 150.</ref>

{{End of Answer}}
{{See also}}

Prayers the Quran narrated from monotheists and worshippers of God

2025-04-16T03:10:13Z

Translation: Created page with "Question: What prayers has the Quran narrated from monotheists and worshippers of God? Answer: The Quran mentions prayers from worshippers of God, where they seek guidance, forgiveness, salvation from divine punishment, victory over enemies, and more. These worshippers are referred to by various titles, including: - Believers (those who have faith) - Companions of the Prophets (AS) - Disciples of Prophet Jesus (AS) - Followers (Tabi’in) - Righteous se..."

Question:
What prayers has the Quran narrated from monotheists and worshippers of God?

Answer:
The Quran mentions prayers from worshippers of God, where they seek guidance, forgiveness, salvation from divine punishment, victory over enemies, and more. These worshippers are referred to by various titles, including:

- Believers (those who have faith)
- Companions of the Prophets (AS)
- Disciples of Prophet Jesus (AS)
- Followers (Tabi’in)
- Righteous servants of God
- The wife of Imran (AS)
- The army of Talut
- Those firmly grounded in knowledge
- The oppressed
- Companions of the Cave (Ashab al-Kahf)
- Companions of the Heights (Ashab al-A’raf)
- The people of Prophet Shu’ayb (AS)
- The magicians of Pharaoh after their conversion to faith

== Prayers of the Believers ==

1. Prayer for Guidance:
"Guide us to the straight path—the path of those upon whom You have bestowed favor, not of those who have earned [Your] anger or of those who are astray." (Quran 1:6-7)

2. Request for Good in This World and the Hereafter:
"And among them are those who say, ‘Our Lord, grant us good in this world and good in the Hereafter, and protect us from the punishment of the Fire.’" (Quran 2:201)

3. Plea for Forgiveness and Victory Over Disbelievers:
"Our Lord, do not impose blame upon us if we forget or err. Our Lord, do not place upon us a burden like that which You placed upon those before us. Our Lord, do not burden us beyond what we can bear. Pardon us, forgive us, and have mercy upon us. You are our Protector, so give us victory over the disbelieving people." (Quran 2:286)

4. Request for Salvation from Hellfire:
"Those who remember Allah while standing, sitting, and lying on their sides, and reflect upon the creation of the heavens and the earth: ‘Our Lord, You have not created this in vain. Glory be to You! Protect us from the punishment of the Fire.’" (Quran 3:191)

5. Prayer for Forgiveness and Joining the Righteous:
"Our Lord, we have heard a caller calling to faith: “Believe in your Lord,” so we believed. Our Lord, forgive us our sins, wipe out our misdeeds, and cause us to die with the righteous. Our Lord, grant us what You promised through Your messengers, and do not disgrace us on the Day of Resurrection. Indeed, You do not fail in [Your] promise.’" (Quran 3:193-194)

=== Prayer of the Companions of the Prophets (AS) ===
"And their words were not but that they said, ‘Our Lord, forgive us our sins and our excesses in our affairs, make firm our feet, and give us victory over the disbelieving people.’" (Quran 3:147)

=== Prayer of the Disciples of Prophet Jesus (AS) ===
"Our Lord, we have believed in what You revealed and have followed the Messenger, so register us among the witnesses [to the truth]." (Quran 3:53)

=== Prayer of the Followers (Tabi’in) ===
(Those who came after the Companions of the Prophet (SAW) and followed them in faith.)
"And those who came after them say, ‘Our Lord, forgive us and our brothers who preceded us in faith, and do not place in our hearts any resentment toward those who have believed. Our Lord, indeed You are Kind and Merciful.’" (Quran 59:10)

=== Prayers of the Righteous Servants of God ===
1. Request for Forgiveness and Protection from Hell:
"Those who say, ‘Our Lord, indeed we have believed, so forgive us our sins and protect us from the punishment of the Fire.’" (Quran 3:16)
2. Prayer for Righteous Families and Leadership Among the Pious:
"And those who say, ‘Our Lord, grant us from among our spouses and offspring comfort to our eyes and make us a leader for the righteous.’" (Quran 25:74)

=== Prayer of the Wife of Imran (AS) ===
"[Mention] when the wife of Imran said, ‘My Lord, I have pledged to You what is in my womb, dedicated [to Your service], so accept this from me. Indeed, You are the Hearing, the Knowing.’" (Quran 3:35)

=== Prayer of the Army of Talut (Saul) ===
"And when they confronted Goliath and his soldiers, they said, ‘Our Lord, pour upon us patience, make firm our feet, and give us victory over the disbelieving people.’" (Quran 2:250)

=== Prayer of Those Firmly Grounded in Knowledge ===
"Our Lord, do not let our hearts deviate after You have guided us. Grant us Your mercy, for You are the Bestower.’" (Quran 3:8)

=== Prayer of the Oppressed ====
"And why should you not fight in the cause of Allah and of the oppressed—men, women, and children—who cry out, ‘Our Lord, rescue us from this city of oppressive people, and appoint for us from Yourself a protector and appoint for us from Yourself a helper.’" (Quran 4:75)

=== Prayer of the Companions of the Cave (Ashab al-Kahf)===
"[Remember] when the youths retreated to the cave and said, ‘Our Lord, grant us mercy from Yourself and provide for us guidance in our affair.’" (Quran 18:10)

=== Prayer of the Companions of the Heights (Ashab al-A’raf) ===
"And when their eyes are turned toward the companions of the Fire, they will say, ‘Our Lord, do not place us with the wrongdoing people.’" (Quran 7:47)

=== Prayer of the People of Prophet Shu’ayb (AS)===
"We would be inventing lies against Allah if we returned to your religion after Allah has saved us from it. It is not for us to return to it unless Allah, our Lord, wills. Our Lord encompasses all things in knowledge. Upon Allah we rely. Our Lord, judge between us and our people in truth, for You are the best of judges.’" (Quran 7:89)

=== Prayer of Pharaoh’s Magicians After Their Faith ===
1. "You only resent us because we believed in the signs of our Lord when they came to us. Our Lord, pour upon us patience and let us die as Muslims.’" (Quran 7:126)
2. "They said, ‘We have relied upon Allah. Our Lord, do not make us a trial for the wrongdoing people. And save us by Your mercy from the disbelieving people.’" (Quran 10:85-86)

Supplications of Sura Baqara and Al Imran

2025-04-16T02:48:14Z

Translation: Created page with " {{Question}} Which Quranic chapter contains the most prayers? What are those prayers? {{End question}} {{Answer}} The Quran recounts prayers in various contexts and from the lips of different individuals. Among its chapters, Surah Al-Baqarah and Surah Al-Imran contain the highest number of prayers. These prayers seek divine mercy, forgiveness, patience, sustenance, righteous offspring, protection from Hellfire, and more. == Prayers in Surah Al-Baqarah == '''Ver..."

{{Question}}
Which Quranic chapter contains the most prayers? What are those prayers?
{{End question}}
{{Answer}}
The Quran recounts prayers in various contexts and from the lips of different individuals. Among its chapters, [[Surah Al-Baqarah]] and [[Surah Al-Imran]] contain the highest number of prayers. These prayers seek divine mercy, forgiveness, patience, sustenance, righteous offspring, protection from Hellfire, and more.

== Prayers in Surah Al-Baqarah ==
'''Verse 126:''' {{Quran|وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ اجْعَلْ هَـٰذَا بَلَدًا آمِنًا وَارْزُقْ أَهْلَهُ مِنَ الثَّمَرَاتِ مَنْ آمَنَ مِنْهُم بِاللَّـهِ وَالْيَوْمِ الْآخِرِ
|translation=And [remember] when Abraham said, "My Lord, make this city [Makkah] secure and provide its people with fruits—those among them who believe in Allah and the Last Day."
}}

In this verse, [[Prophet Ibrahim (AS)]] makes two pivotal requests for the inhabitants of this sacred land: **security** and **economic prosperity**. His prioritization of security before sustenance underscores that a thriving economy is impossible without societal stability.<ref>Makarem Shirazi, Naser, *Tafsir Nemuneh*, Tehran, Dar al-Kutub al-Islamiyyah, 10th ed., 1371 AH, Vol. 1, p. 451.</ref>

'''Verse 127:''' {{Quran|وَإِذْ يَرْفَعُ إِبْرَاهِيمُ الْقَوَاعِدَ مِنَ الْبَيْتِ وَإِسْمَاعِيلُ رَبَّنَا تَقَبَّلْ مِنَّا ۖ إِنَّكَ أَنتَ السَّمِيعُ الْعَلِيمُ
|translation=And as Abraham and Ishmael raised the foundations of the House [Kaaba], they prayed, "Our Lord, accept [this] from us. Indeed, You are the All-Hearing, the All-Knowing."
}}

Rather than boasting about their service, [[Prophet Ishmael (AS)|Ishmael (AS)]] and Ibrahim (AS) humbly sought Allah’s acceptance, acknowledging His omniscience. Their prayer translates to: *"O Allah, accept this humble act from us—You who hear all and know our intentions."*<ref>Tabatabai, Muhammad Husayn, *Al-Mizan fi Tafsir al-Quran*, trans. Muhammad Baqir Musavi Hamedani, Qom, Islamic Publications Office, 5th ed., 1374 AH, Vol. 1, p. 427.</ref>

'''Verses 128–129:''' {{Quran|رَبَّنَا وَاجْعَلْنَا مُسْلِمَيْنِ لَكَ وَمِن ذُرِّيَّتِنَا أُمَّةً مُّسْلِمَةً لَّكَ وَأَرِنَا مَنَاسِكَنَا وَتُبْ عَلَيْنَا ۖ إِنَّكَ أَنتَ التَّوَّابُ الرَّحِيمُ|رَبَّنَا وَابْعَثْ فِيهِمْ رَسُولًا مِّنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِكَ|translation=[They prayed:] "Our Lord, make us submissive to You, and from our descendants a nation submissive to You. Show us our rites [of worship], and accept our repentance—for You are the Accepter of Repentance, the Merciful. Our Lord, raise among them a messenger from them to recite Your verses..."}}

This comprehensive prayer encapsulates five requests, reflecting the prophets’ profound spiritual vision:
1. **Submission to Allah** for themselves and their descendants.
2. **Divine guidance** in worship practices.
3. **Acceptance of repentance**.
4. **A prophetic messenger** to guide future generations.<ref>Makarem Shirazi, Naser, *Tafsir Nemuneh*, Vol. 1, p. 455.</ref>

'''Verse 201:''' {{Quran|وَمِنْهُم مَّن يَقُولُ رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ
|translation=And among them are those who say, "Our Lord, grant us good in this world and good in the Hereafter, and protect us from the torment of the Fire."
}}

This verse contrasts two groups: materialists who seek only worldly gains (Verse 200), and the righteous who balance temporal and eternal blessings. The latter’s prayer exemplifies holistic devotion.<ref>Qurashi Bina’i, Ali Akbar, *Ahsan al-Hadith*, Tehran, Bunyad-e Ba’that, 1375 AH, Vol. 1, p. 367.</ref>

'''Verse 250:''' {{Quran|قَالُوا رَبَّنَا أَفْرِغْ عَلَيْنَا صَبْرًا وَثَبِّتْ أَقْدَامَنَا وَانصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ
|translation=They said, "Our Lord, pour upon us patience, steady our feet, and grant us victory over the disbelieving people."
}}

Facing Goliath’s army, the believers sought:
1. **Unwavering patience**.
2. **Steadfastness in battle**.
3. **Victory over oppression**—the ultimate goal of jihad.<ref>Makarem Shirazi, *Tafsir Nemuneh*, Vol. 2, p. 245.</ref>

'''Verse 286:''' {{Quran|رَبَّنَا لَا تُؤَاخِذْنَا إِن نَّسِينَا أَوْ أَخْطَأْنَا ۚ رَبَّنَا وَلَا تَحْمِلْ عَلَيْنَا إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِن قَبْلِنَا ۚ رَبَّنَا وَلَا تُحَمِّلْنَا مَا لَا طَاقَةَ لَنَا بِهِ ۖ وَاعْفُ عَنَّا وَاغْفِرْ لَنَا وَارْحَمْنَا ۚ أَنتَ مَوْلَانَا فَانصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ
|translation="Our Lord, do not punish us if we forget or err. Burden us not as You burdened those before us. Overwhelm us not beyond our capacity. Pardon us, forgive us, and have mercy on us—You are our Protector, so grant us victory over the disbelievers."
}}

This seven-fold prayer, rooted in Quranic principles (e.g., "Allah burdens no soul beyond its capacity," Verse 286), covers worldly and spiritual needs, seeking divine mercy and societal triumph.<ref>Makarem Shirazi, *Tafsir Nemuneh*, Vol. 2, p. 399.</ref>

== Prayers in Surah Al-Imran ==
Surah Al-Imran contains **16 prayers**.

'''Verse 8:''' {{Quran|رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنكَ رَحْمَةً ۚ إِنَّكَ أَنتَ الْوَهَّابُ
|translation="Our Lord, do not let our hearts deviate after You have guided us. Grant us Your mercy—for You are the Bestower."
}}

The [[People of Firm Knowledge]] seek steadfastness after affirming Quranic truths (Verse 7).<ref>Tabatabai, *Al-Mizan*, Vol. 3, p. 115.</ref>

'''Verse 16:''' {{Quran|الَّذِينَ يَقُولُونَ رَبَّنَا إِنَّنَا آمَنَّا فَاغْفِرْ لَنَا ذُنُوبَنَا وَقِنَا عَذَابَ النَّارِ
|translation=Those who say, "Our Lord, we believe, so forgive our sins and shield us from Hell’s punishment."
}}

This prayer follows Allah’s description of Paradise (Verse 15), where the pious seek fulfillment of His promise: *"Believe in Him, and He will forgive you"* (Quran 46:31).<ref>Tabatabai, *Al-Mizan*, Vol. 3, p. 174.</ref>

'''Verse 35:''' {{Quran|إِذْ قَالَتِ امْرَأَتُ عِمْرَانَ رَبِّ إِنِّي نَذَرْتُ لَكَ مَا فِي بَطْنِي مُحَرَّرًا فَتَقَبَّلْ مِنِّي ۖ إِنَّكَ أَنتَ السَّمِيعُ الْعَلِيمُ
|translation=[Recall] when the wife of Imran said, "My Lord, I dedicate what is in my womb to You, so accept it. You are the All-Hearing, All-Knowing."
}}

Her vow emphasizes sincerity, invoking Allah’s attributes to affirm her devotion.<ref>Hosseini Hamadani, Muhammad, *Anwar-e Derakhshan*, Tehran, Lofti, 1404 AH, Vol. 3, p. 64.</ref>

'''Verse 38:''' {{Quran|هُنَالِكَ دَعَا زَكَرِيَّا رَبَّهُ ۖ قَالَ رَبِّ هَبْ لِي مِن لَّدُنكَ ذُرِّيَّةً طَيِّبَةً ۖ إِنَّكَ سَمِيعُ الدُّعَاءِ
|translation=Thereupon Zechariah prayed, "My Lord, grant me righteous offspring from Yourself—for You hear all prayers."
'''

Inspired by [[Maryam (AS)|Maryam’s]] sanctity, [[Prophet Zakariya (AS)]] sought a child like [[Yahya (AS)|Yahya]], who embodied similar virtues.<ref>Tabatabai, *Al-Mizan*, Vol. 3, p. 274.</ref>

'''Verse 53:''' {{Quran|رَبَّنَا آمَنَّا بِمَا أَنزَلْتَ وَاتَّبَعْنَا الرَّسُولَ فَاكْتُبْنَا مَعَ الشَّاهِدِينَ
|translation="Our Lord, we believe in what You revealed, and we follow the Messenger, so enroll us among the witnesses [to truth]."
}}

'''Verse 147:''' {{Quran|رَبَّنَا اغْفِرْ لَنَا ذُنُوبَنَا وَإِسْرَافَنَا فِي أَمْرِنَا وَثَبِّتْ أَقْدَامَنَا وَانصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ
|translation="Our Lord, forgive our sins, our excesses, steady our steps, and grant us victory over disbelievers."
}}

This prayer by warriors (preceded by Verse 146 on resilience) merges repentance with a plea for triumph.<ref>Makarem Shirazi, *Tafsir Nemuneh*, Vol. 3, p. 221.</ref>

'''Closing Verses of Surah Al-Imran (190–200):'''
These "**celestial melodies**" blend theology with heartfelt supplications:<ref>Makarem Shirazi, *Tafsir Nemuneh*, Vol. 3, p. 213.</ref>
- **Verse 191**: {{Quran|رَبَّنَا مَا خَلَقْتَ هَـٰذَا بَاطِلًا سُبْحَانَكَ فَقِنَا عَذَابَ النَّارِ|translation="Our Lord, You did not create this universe in vain. Glory to You! Protect us from Hellfire."}}
- **Verse 193**: {{Quran|رَبَّنَا إِنَّنَا سَمِعْنَا مُنَادِيًا يُنَادِي لِلْإِيمَانِ أَنْ آمِنُوا بِرَبِّكُمْ فَآمَنَّا ۖ رَبَّنَا فَاغْفِرْ لَنَا ذُنُوبَنَا وَكَفِّرْ عَنَّا سَيِّئَاتِنَا وَتَوَفَّنَا مَعَ الْأَبْرَارِ|translation="Our Lord, we heeded the caller to faith. Forgive our sins, absolve our misdeeds, and let us die with the righteous."}}
- **Verse 194**: {{Quran|رَبَّنَا وَآتِنَا مَا وَعَدتَّنَا عَلَىٰ رُسُلِكَ وَلَا تُخْزِنَا يَوْمَ الْقِيَامَةِ ۗ إِنَّكَ لَا تُخْلِفُ الْمِيعَادَ|translation="Our Lord, grant us what You promised through Your messengers, and do not disgrace us on Judgment Day—for You never break promises."}}

Allah affirms: *"He will never waste the reward of the believers"* (Verse 195).

=== Other Notable Chapters ===
- **[[Surah Al-A’raf]]**: 10 prayers (Verses 23, 43, 47, 89, 126, 143, 151, 155, 156, 196).
- **[[Surah Al-Mu’minun]]**: 8 prayers (Verses 28, 29, 93, 94, 97, 98, 109, 118).
- **[[Surah Ibrahim]]**: 6 prayers (Verses 35–41).

== Further Reading ==
- *Quranic Prayers*, Dr. Mohibullah Azadeh, 2nd ed., 1371 AH, Islamic Publications, Tehran.
- *The Best of Supplications*, Ismail Ashtiani, Ilmiyya Islamiyya Bookstore, Tehran.

{{Reflist}}

Distortions that have occurred in the narration of the Karbala from the viewpoint of Morteza Motahhari

2025-04-16T02:43:20Z

Translation: Created page with "{{Question}} According to Martyr Motahhari, what distortions have occurred in the narration of the Karbala event? {{End question}} {{Portal|Imam Hussain}} {{Answer}}'''Distortions of the Ashura Event from Martyr Motahhari's Perspective''' include distortions stemming from the motives of enemies, humanity's tendency toward myth-making, and the desire to evoke tears for Imam Hussain (AS) by any means, which undermines the objectives of Ashura, such as..."

{{Question}}
According to Martyr Motahhari, what distortions have occurred in the narration of the Karbala event?
{{End question}}
{{Portal|Imam Hussain}}
{{Answer}}'''Distortions of the Ashura Event from Martyr Motahhari's Perspective''' include distortions stemming from the motives of enemies, humanity's tendency toward myth-making, and the desire to evoke tears for [[Imam Hussain (AS)|Imam Hussain (AS)]] by any means, which undermines the objectives of Ashura, such as reform and enjoining good and forbidding evil.

According to [[Morteza Motahhari]], the distortions in the Ashura event include both verbal and semantic distortions. Semantic distortions divert the purpose of this event and prevent its message from reaching audiences throughout human history. The factors behind these distortions include general and specific causes. General factors are seen in all historical events—such as the motives of enemies and humanity's inclination toward myth-making—while specific factors include efforts to make people cry over Imam Hussain’s (AS) tragedies by any means necessary.

Martyr Motahhari considered claims such as "Imam Hussain (AS) rose up to be killed so that his blood would atone for the sins of the [[Ummah of the Prophet (AS)]]" and the story of [[Qasim ibn Hasan (AS)|Qasim ibn Hasan’s (AS)]] wedding as examples of distortions in this event. From Motahhari’s perspective, every believer has a duty and mission to combat distortions of the Karbala event. This duty applies to both the scholars of the Ummah and the general public.

== Definition of Distortion ==
Distortion means diverting something from its original path and state.<ref>Motahhari, Morteza, *Hamaseh-ye Hosayni*, Tehran, Sadra Publications, 1381 AH, Vol. 1, p. 58.</ref> However, distortion does not always involve altering the subject; it can also mean presenting speech or writing in a way that fails to convey its intended meaning, instead transmitting a different message than the original speaker or writer intended.<ref>Motahhari, Morteza, *Hamaseh-ye Hosayni*, Tehran, Sadra Publications, 1381 AH, Vol. 1, p. 58.</ref>

== Types of Distortion ==
Distortion can be categorized into several types, the most important of which are:

* **Verbal Distortion**: This occurs when the wording of a statement is altered so that its apparent meaning changes. Examples include omitting or adding phrases or rearranging sentences to change their meaning.<ref>Motahhari, Morteza, *Hamaseh-ye Hosayni*, Tehran, Sadra Publications, 1381 AH, Vol. 1, p. 59.</ref>
* **Semantic Distortion**: Here, the wording remains unchanged, but the interpretation is manipulated to align with the interpreter’s agenda rather than the original speaker’s intent.<ref>Motahhari, Morteza, *Hamaseh-ye Hosayni*, Tehran, Sadra Publications, 1381 AH, Vol. 1, p. 59.</ref> The [[Quran]] often attributes semantic distortion to the Jews, stating in one verse: "Do you [Muslims] expect the Jews to be truthful to you? They are the ones who heard Allah’s words and then distorted them after understanding them, knowingly."<ref>Motahhari, Morteza, *Hamaseh-ye Hosayni*, Tehran, Sadra Publications, 1381 AH, Vol. 1, pp. 59–60.</ref>
* **Distortion by Subject**: Sometimes, distortion occurs in ordinary speech—such as misquoting someone—which, though blameworthy, has limited negative impact. However, distortion in major social events, particularly those involving authoritative figures, can be dangerous. For example, distorting a significant historical event—which serves as a moral and educational foundation—can mislead people and obscure its true message.<ref>Motahhari, Morteza, *Hamaseh-ye Hosayni*, Tehran, Sadra Publications, 1381 AH, Vol. 1, p. 61.</ref> According to Motahhari, distortion in the [[Karbala Event]], a major social and historical incident, diverts its essence and prevents its message from reaching humanity, resulting in a great loss for mankind.<ref>Motahhari, Morteza, *Hamaseh-ye Hosayni*, Tehran, Sadra Publications, 1381 AH, Vol. 1, p. 62.</ref>

== Causes of Distortion ==
{{Main article|Factors of Distortion in the Ashura Event from Martyr Motahhari's Perspective}}
The causes of distortion in an event can be divided into two categories:<ref>Motahhari, Morteza, *Hamaseh-ye Hosayni*, Tehran, Sadra Publications, 1381 AH, Vol. 1, p. 77.</ref>
1. **General Factors**: Applicable to any historical event, not specific to Karbala.<ref>Motahhari, Morteza, *Hamaseh-ye Hosayni*, Tehran, Sadra Publications, 1381 AH, Vol. 1, p. 77.</ref> These include the motives of the enemies of Ashura and humanity’s tendency toward myth-making.<ref>Motahhari, Morteza, *Hamaseh-ye Hosayni*, Tehran, Sadra Publications, 1381 AH, Vol. 1, pp. 77–82.</ref>
2. **Specific Factors**: The most significant factor in distorting Ashura is the attempt—sometimes through fabrication—to keep the event alive, even at the cost of truth.<ref>Motahhari, Morteza, *Hamaseh-ye Hosayni*, Tehran, Sadra Publications, 1381 AH, Vol. 1, pp. 82–87.</ref>

== Examples of Distortions ==
Some examples of distortions in the Karbala event, according to Motahhari, include:

### Semantic Distortions
* The claim that [[Imam Hussain (AS)|Imam Hussain (AS)]] rose up to be killed so that his blood would atone for the sins of the [[Ummah of the Prophet (AS)]]. In reality, Imam Hussain (AS) repeatedly emphasized that his uprising was a reformist movement within the Ummah, aimed at enjoining good and forbidding evil.<ref>Motahhari, Morteza, *Hamaseh-ye Hosayni*, Tehran, Sadra Publications, 1381 AH, Vol. 1, p. 103.</ref>
* Portraying Imam Hussain’s (AS) uprising as based on a private command, making it seem non-replicable. In truth, Imam Hussain (AS) stressed that his motives aligned with the general principles of Islam, requiring no special command.<ref>Motahhari, Morteza, *Hamaseh-ye Hosayni*, Tehran, Sadra Publications, 1381 AH, Vol. 1, pp. 103–105.</ref>

### Other Examples
* The story of [[Imam Ali (AS)]] weeping on the pulpit after [[Abbas ibn Ali (AS)|Abbas ibn Ali (AS)]] brought water for Imam Hussain (AS) as a child—a narrative absent from reliable sources and inconsistent with Imam Hussain’s (AS) age and dignity.<ref>Motahhari, Morteza, *Hamaseh-ye Hosayni*, Tehran, Sadra Publications, 1381 AH, Vol. 1, pp. 66–67.</ref>
* The presence of [[Layla, wife of Imam Hussain (AS)|Layla, mother of Ali al-Akbar (AS)]] in Karbala and related tales.<ref>Motahhari, Morteza, *Hamaseh-ye Hosayni*, Tehran, Sadra Publications, 1381 AH, Vol. 1, pp. 68–69.</ref>
* The story of [[Qasim ibn Hasan (AS)|Qasim ibn Hasan’s (AS)]] wedding during the battle of Karbala—lacking historical evidence and rationality.<ref>Motahhari, Morteza, *Hamaseh-ye Hosayni*, Tehran, Sadra Publications, 1381 AH, Vol. 1, pp. 69–70.</ref>
* The tale of [[Zaffar the Jinn]] offering help to Imam Hussain (AS), who supposedly refused it.<ref>Motahhari, Morteza, *Hamaseh-ye Hosayni*, Tehran, Sadra Publications, 1381 AH, Vol. 1, pp. 70–71.</ref>

## The Duty of Shia Muslims in Countering Distortions
According to Martyr Motahhari, the responsibility to combat distortions lies with both Islamic scholars and the general public.<ref>Motahhari, Morteza, *Hamaseh-ye Hosayni*, Tehran, Sadra Publications, 1381 AH, Vol. 1, pp. 114–118.</ref> The public’s duty is to rely on their sound intuition to identify distortions that contradict innate human nature and reject them.<ref>Motahhari, Morteza, *Hamaseh-ye Hosayni*, Tehran, Sadra Publications, 1381 AH, Vol. 1, pp. 115–118.</ref> Scholars confronting popular distortions typically adopt one of two approaches:

1. **Reformist Scholars**: They actively combat the flaws in public understanding of Ashura.<ref>Motahhari, Morteza, *Hamaseh-ye Hosayni*, Tehran, Sadra Publications, 1381 AH, Vol. 1, p. 123.</ref> For example, they resist the public’s preference for exaggerated mourning rituals and oppose false narratives in [[Mourning Assembly|mourning assemblies]].<ref>Motahhari, Morteza, *Hamaseh-ye Hosayni*, Tehran, Sadra Publications, 1381 AH, Vol. 1, pp. 124–126.</ref>
2. **Exploitative Scholars**: They avoid challenging public misconceptions, fearing backlash. Instead, they exploit these distortions to attract larger crowds to their gatherings. Such scholars exemplify the "corrupt jurist" (Faqih al-Fajir), whom the [[Prophet Muhammad (AS)]] warned as one of the three dangers to religion.<ref>Motahhari, Morteza, *Hamaseh-ye Hosayni*, Tehran, Sadra Publications, 1381 AH, Vol. 1, pp. 124–126.</ref>

{{Reflist}}

Purpose of Imam Khomeini's Stay in France

2025-04-15T22:12:20Z

Translation:

{{Question}}
What was the purpose of Imam Khomeini's stay in France, and what activities did he carry out there?
{{End question}}
{{Answer}}
[[File:Imam Khomeini in Neauphle-le-Château.jpg|thumb|Imam Khomeini in Neauphle-le-Château|200x200px]]
{{Portal|Religious Government|Seminary and Clergy}}[[Imam Khomeini]] resided in France, specifically in the village of Neauphle-le-Château, from 14 Mehr 1357 (6 October 1978) until 12 Bahman 1357 (1 February 1979). The Islamic Revolution of Iran reached its most critical and decisive historical phase following Imam Khomeini's decision to move to Paris. It is said that his migration from Iraq to Paris marked the beginning of a new chapter in his movement and the Islamic Revolution. Imam Khomeini stayed in France for a total of 117 days.

During his time in Neauphle-le-Château, Imam Khomeini's activities included leading congregational prayers, delivering speeches, conducting interviews with media outlets, issuing messages and letters, and holding meetings and negotiations with Iranian and international figures. In Neauphle-le-Château, he delivered 65 speeches, gave 117 media interviews, issued 41 messages, held numerous meetings and discussions with Iranian political and religious figures, foreign officials or representatives, and leaders of Islamic movements worldwide, and wrote 27 letters to individuals and organizations.

== Migration to France ==
Imam Khomeini's move from Iraq to Paris opened a new phase in his movement and the Islamic Revolution. The aircraft carrying the leader of the revolution landed at Paris Airport on Friday, 14 Mehr 1357 (6 October 1978).<ref>«[http://www.imam-khomeini.ir/fa/n23144/%D8%B3%D8%B1%D9%88%DB%8C%D8%B3_%D9%87%D8%A7%DB%8C_%D8%A7%D8%B7%D9%84%D8%A7%D8%B9_%D8%B1%D8%B3%D8%A7%D9%86%DB%8C/%D8%AA%D8%A7%D8%B1%DB%8C%D8%AE/%DA%86%D8%B1%D8%A7_%D9%81%D8%B1%D8%A7%D9%86%D8%B3%D9%87_%D9%85%D9%82%D8%B5%D8%AF_%D9%87%D8%AC%D8%B1%D8%AA_%D8%A7%D9%85%D8%A7%D9%85_%D8%AE%D9%85%DB%8C%D9%86%DB%8C_%D8%B3_%D8%B4%D8%AF Why was France the destination of Imam Khomeini's migration?]», Imam Khomeini Portal, published: 19 Mehr 1399 (10 October 2020), accessed: 10 Bahman 1402 (30 January 2024).</ref> In his will, Imam Khomeini mentioned that the decision to go to Paris was made solely in consultation with his son, Seyyed Ahmad, and no one else was involved in this decision.<ref>«[http://www.imam-khomeini.ir/fa/c504_2701/%D8%B2%D9%86%D8%AF%DA%AF%DB%8C_%D9%86%D8%A7%D9%85%D9%87/%D8%AF%D9%88%D8%B1%D8%A7%D9%86_%D9%85%D8%A8%D8%A7%D8%B1%D8%B2%D8%A7%D8%AA/%D9%87%D8%AC%D8%B1%D8%AA_%D8%A8%D9%87_%D9%81%D8%B1%D8%A7%D9%86%D8%B3%D9%87 Imam Khomeini's migration to France]», Imam Khomeini Portal, accessed: 12 Bahman 1402 (1 February 2024).</ref>

One day after arriving in Paris (15 Mehr 1357 / 7 October 1978), Imam Khomeini explained the details of his encounter with Iraqi and Kuwaiti officials and his subsequent journey to Paris, stating: "The Iraqi authorities warned me that due to their relations with the Iranian regime, they could not tolerate my activities. I responded that if they had responsibilities toward the Iranian government, I too had responsibilities toward Islam and the Iranian people and must fulfill my divine and spiritual duty."<ref>«[http://www.imam-khomeini.ir/fa/n23144/%D8%B3%D8%B1%D9%88%DB%8C%D8%B3_%D9%87%D8%A7%DB%8C_%D8%A7%D8%B7%D9%84%D8%A7%D8%B9_%D8%B1%D8%B3%D8%A7%D9%86%DB%8C/%D8%AA%D8%A7%D8%B1%DB%8C%D8%AE/%DA%86%D8%B1%D8%A7_%D9%81%D8%B1%D8%A7%D9%86%D8%B3%D9%87_%D9%85%D9%82%D8%B5%D8%AF_%D9%87%D8%AC%D8%B1%D8%AA_%D8%A7%D9%85%D8%A7%D9%85_%D8%AE%D9%85%DB%8C%D9%86%DB%8C_%D8%B3_%D8%B4%D8%AF Why was France the destination of Imam Khomeini's migration?]», Imam Khomeini Portal, published: 19 Mehr 1399 (10 October 2020), accessed: 10 Bahman 1402 (30 January 2024).</ref>

Upon arriving in Paris, Imam Khomeini stayed in an apartment in southern Paris rented by a man named Ahmad Ghazanfarpour, who had not yet moved in.<ref name=":0">«[http://www.imam-khomeini.ir/fa/c2741/%D8%A7%D9%85%D8%A7%DA%A9%D9%86_%D9%85%D9%86%D8%AA%D8%B3%D8%A8/%D9%86%D9%88%D9%81%D9%84_%D9%84%D9%88%D8%B4%D8%A7%D8%AA%D9%88 Neauphle-le-Château]», Imam Khomeini Portal, published: 24 Mordad 1391 (14 August 2012), accessed: 12 Bahman 1402 (1 February 2024).</ref> The Islamic Revolution of Iran entered its most crucial historical phase following Imam Khomeini's decision to move to Paris.<ref>«[https://historydocuments.ir/?page=post&id=2122 Imam Khomeini's stay in Paris and its domestic and international consequences]», Center for Historical Documents, published: 12 Mehr 1402 (4 October 2023), accessed: 12 Bahman 1402 (1 February 2024).</ref> His migration to Paris accelerated the revolution's momentum and facilitated his leadership in several ways, as France offered more advanced communication infrastructure compared to Iraq. Additionally, the abundance of media outlets in France and Europe allowed Imam Khomeini to disseminate his views more effectively. He stayed in France for 117 days.<ref>«[http://www.imam-khomeini.ir/fa/c504_2701/%D8%B2%D9%86%D8%AF%DA%AF%DB%8C_%D9%86%D8%A7%D9%85%D9%87/%D8%AF%D9%88%D8%B1%D8%A7%D9%86_%D9%85%D8%A8%D8%A7%D8%B1%D8%B2%D8%A7%D8%AA/%D9%87%D8%AC%D8%B1%D8%AA_%D8%A8%D9%87_%D9%81%D8%B1%D8%A7%D9%86%D8%B3%D9%87 Imam Khomeini's migration to France]», Imam Khomeini Portal, accessed: 12 Bahman 1402 (1 February 2024).</ref>

== Stay in Neauphle-le-Château ==
[[File:N00021294-r-b-006.jpg|thumb|Imam Khomeini in France|200x200px]]Neauphle-le-Château is a suburban village located 15 kilometers south of Versailles and about 40 kilometers from Paris. On the second night of his arrival in Paris, Imam Khomeini moved to Neauphle-le-Château. His activities there, in addition to leading congregational prayers, included delivering speeches, conducting interviews with visual, audio, and print media, issuing messages and letters, and holding meetings and negotiations with Iranian and international figures. During his stay, he delivered 65 speeches, gave 117 media interviews, issued 41 messages, held numerous meetings with Iranian political and religious figures, foreign officials, and leaders of Islamic movements worldwide, and wrote 27 letters to individuals and organizations. His stay in Neauphle-le-Château ended on 12 Bahman 1357 (1 February 1979), coinciding with his return to Iran.<ref>«[http://www.imam-khomeini.ir/fa/c2741/%D8%A7%D9%85%D8%A7%DA%A9%D9%86_%D9%85%D9%86%D8%AA%D8%B3%D8%A8/%D9%86%D9%88%D9%81%D9%84_%D9%84%D9%88%D8%B4%D8%A7%D8%AA%D9%88 Neauphle-le-Château]», Imam Khomeini Portal, published: 24 Mordad 1391 (14 August 2012), accessed: 12 Bahman 1402 (1 February 2024).</ref>

=== Residence of Imam Khomeini ===
On the second day of his stay in France, after consulting with Imam Khomeini, the house of Ali Asgari's wife (one of the students residing in Paris) in Neauphle-le-Château was chosen for his residence. SAVAK (the Shah's intelligence agency) rented a house near Imam Khomeini's residence to continue monitoring his activities and those around him.<ref name=":0" /> Imam Khomeini stayed in Ali Asgari's wife's house for about ten days. Due to its small size, another house was rented, but Imam Khomeini disapproved of its luxurious appearance, so a house opposite Asgari's was rented instead. After Imam Khomeini's family joined him from Najaf, three houses in Neauphle-le-Château were allocated to him and his companions. The small House No. 1 was where he lived with his family. House No. 2 (Asgari's wife's house), opposite the first, was used for gatherings and office work, where congregational prayers, meetings, and speeches were held. House No. 3 was for resting and accommodating students and other guests who came to meet him and were allowed to stay for 48 hours. Due to the large number of visitors and limited resting space, a hotel was also rented for overnight guests.<ref>«[http://www.imam-khomeini.ir/fa/c2741/%D8%A7%D9%85%D8%A7%DA%A9%D9%86_%D9%85%D9%86%D8%AA%D8%B3%D8%A8/%D9%86%D9%88%D9%81%D9%84_%D9%84%D9%88%D8%B4%D8%A7%D8%AA%D9%88 Neauphle-le-Château]», Imam Khomeini Portal, published: 24 Mordad 1391 (14 August 2012), accessed: 12 Bahman 1402 (1 February 2024).</ref>
[[File:Imam in Neauphle-le-Château.jpg|thumb|Imam Khomeini in Neauphle-le-Château|356x356px]]

=== Companions ===
Many individuals accompanied or were associated with Imam Khomeini in France, including Seyyed Ahmad Khomeini, Shahabuddin Eshraqi, Ismail Ferdowsipour, Abolfazl Tookabini, Mehdi Iraqi, Seyyed Mohammad Gharaati, Ebrahim Yazdi, Abolhassan Banisadr, Mohsen Sazegara, Sadegh Ghotbzadeh, Seyyed Sadegh Tabatabai, Seyyed Hossein Khomeini, [[Seyyed Mahmoud Doaei]], Jafar Shojouni, Hassan Habibi, Mohammad Hossein Amalai, Seyyed Ali Akbar Mohtashamipour, Hadi Ghaffari, Seyyed Hamid Rouhani, Mohammad Ali Sedoughi, Mohammad Ali Hadi Najafabadi, Seyyed Mahmoud Mohtashami, Mostafa Kafashzadeh, Hassan Abedi Jafari, Mohammad Montazeri, Seyyed Serajuddin Mousavi, [[Marzieh Hadidchi Dabagh]], and Seyyed Sadegh Mousavi.<ref>«[http://www.imam-khomeini.ir/fa/c2741/%D8%A7%D9%85%D8%A7%DA%A9%D9%86_%D9%85%D9%86%D8%AA%D8%B3%D8%A8/%D9%86%D9%88%D9%81%D9%84_%D9%84%D9%88%D8%B4%D8%A7%D8%AA%D9%88 Neauphle-le-Château]», Imam Khomeini Portal, published: 24 Mordad 1391 (14 August 2012), accessed: 12 Bahman 1402 (1 February 2024).</ref>

=== Meetings ===
In addition to public meetings every evening, Imam Khomeini held private meetings with religious and political figures from Iran and other countries. Some of the Iranian religious-political figures who met with him included [[Morteza Motahhari]], [[Seyyed Mohammad Hosseini Beheshti]], Mohammad Sedoughi, [[Seyyed Abdolkarim Mousavi Ardabili]], Hossein Ali Montazeri, Mohiuddin Anvari, Nasser Minachi, Mehdi Bazargan, Karim Sanjabi, Dariush Forouhar, Ezzatollah Sahabi, Hassan Nazih, Seyyed Jalal Tehrani, [[Ebrahim Amini]], Hassan Rouhani, and Seyyed Mohammad Khatami.<ref>«[http://www.imam-khomeini.ir/fa/c2741/%D8%A7%D9%85%D8%A7%DA%A9%D9%86_%D9%85%D9%86%D8%AA%D8%B3%D8%A8/%D9%86%D9%88%D9%81%D9%84_%D9%84%D9%88%D8%B4%D8%A7%D8%AA%D9%88 Neauphle-le-Château]», Imam Khomeini Portal, published: 24 Mordad 1391 (14 August 2012), accessed: 12 Bahman 1402 (1 February 2024).</ref>

{{Quote box
| quote = My greatest wish is for the people of Iran to be freed from the claws of oppression and to have a free and independent country. They should have an Islamic system where human rights are respected as Islam has commanded, and they should become a model for all nations in progress, development, and human happiness.<ref>«[https://www.cgie.org.ir/fa/news/27498/%D8%A2%D8%B1%D9%85%D8%A7%D9%86%D9%87%D8%A7-%D9%88-%D8%A7%D9%87%D8%AF%D8%A7%D9%81-%D8%A7%D9%86%D9%82%D9%84%D8%A7%D8%A8--%DA%AF%D8%B2%DB%8C%D8%AF%D9%87%E2%80%8C%D8%A7%DB%8C-%D8%A7%D8%B2-%D9%85%D8%B5%D8%A7%D8%AD%D8%A8%D9%87%E2%80%8C%D9%87%D8%A7%DB%8C-%D8%A7%D9%85%D8%A7%D9%85-%D8%AE%D9%85%DB%8C%D9%86%DB%8C(%D8%B1%D9%87)-%D8%AF%D8%B1-%D9%86%D9%88%D9%81%D9%84-%D9%84%D9%88%D8%B4%D8%A7%D8%AA%D9%88 The ideals and goals of the revolution / excerpts from Imam Khomeini's interviews in Neauphle-le-Château]», Center for the Great Islamic Encyclopedia, published: 14 Bahman 1393 (3 February 2015), accessed: 12 Bahman 1402 (1 February 2024).</ref>
| source = <small>(An interview with Imam Khomeini in Neauphle-le-Château)</small>
}}

== Activities and Interviews ==
Imam Khomeini's daily schedule in Neauphle-le-Château, in addition to leading congregational prayers, nightly prayers, and an hour of walking, included delivering speeches, conducting interviews with visual, audio, and print media, issuing messages and letters, and holding meetings and negotiations with Iranian and international figures. In response to a journalist, he noted that he worked 16 hours a day in Neauphle-le-Château. His activities in France included interviews, negotiations, speeches, reviewing prepared reports, examining letters and telegrams, and sometimes responding to them. Key initiatives during this period included the formation of the Revolutionary Council, the Fuel Committee, and the Strike Coordination Committee. The volume of meetings and discussions was so extensive that volumes 4 and 5 and parts of volumes 3 and 6 of *Sahifeh-ye Imam* are dedicated to their content.<ref>«[http://www.imam-khomeini.ir/fa/c2741/%D8%A7%D9%85%D8%A7%DA%A9%D9%86_%D9%85%D9%86%D8%AA%D8%B3%D8%A8/%D9%86%D9%88%D9%81%D9%84_%D9%84%D9%88%D8%B4%D8%A7%D8%AA%D9%88 Neauphle-le-Château]», Imam Khomeini Portal, published: 24 Mordad 1391 (14 August 2012), accessed: 12 Bahman 1402 (1 February 2024).</ref>

In his first interview, Imam Khomeini described Islam as compatible with progress and development, declared his opposition to the monarchy, and proposed an Islamic Republic as its alternative. Subsequently, he conducted numerous interviews with news agencies, radio and television networks, newspapers, and magazines from France, the United States, and other European, Asian, and African countries.<ref>«[http://www.imam-khomeini.ir/fa/c2741/%D8%A7%D9%85%D8%A7%DA%A9%D9%86_%D9%85%D9%86%D8%AA%D8%B3%D8%A8/%D9%86%D9%88%D9%81%D9%84_%D9%84%D9%88%D8%B4%D8%A7%D8%AA%D9%88 Neauphle-le-Château]», Imam Khomeini Portal, published: 24 Mordad 1391 (14 August 2012), accessed: 12 Bahman 1402 (1 February 2024).</ref>

{{Quote|<small>Imam Khomeini in Neauphle-le-Château:</small>
"After expelling the Shah and dismantling the monarchical regime, we will put an Islamic Republic to a public vote. Under this government, Iran will be liberated and achieve true independence—political, military, economic, social, and cultural independence. In this system, everyone is free to express their opinions. The people of Iran are weary of foreign dependence and domestic tyranny and are willing to stand fearlessly in front of bullets to achieve real independence."<ref>«[https://www.cgie.org.ir/fa/news/27498/%D8%A2%D8%B1%D9%85%D8%A7%D9%86%D9%87%D8%A7-%D9%88-%D8%A7%D9%87%D8%AF%D8%A7%D9%81-%D8%A7%D9%86%D9%82%D9%84%D8%A7%D8%A8--%DA%AF%D8%B2%DB%8C%D8%AF%D9%87%E2%80%8C%D8%A7%DB%8C-%D8%A7%D8%B2-%D9%85%D8%B5%D8%A7%D8%AD%D8%A8%D9%87%E2%80%8C%D9%87%D8%A7%DB%8C-%D8%A7%D9%85%D8%A7%D9%85-%D8%AE%D9%85%DB%8C%D9%86%DB%8C(%D8%B1%D9%87)-%D8%AF%D8%B1-%D9%86%D9%88%D9%81%D9%84-%D9%84%D9%88%D8%B4%D8%A7%D8%AA%D9%88 The ideals and goals of the revolution / excerpts from Imam Khomeini's interviews in Neauphle-le-Château]», Center for the Great Islamic Encyclopedia, published: 14 Bahman 1393 (3 February 2015), accessed: 12 Bahman 1402 (1 February 2024).</ref>}}

== References ==
{{Reflist}}

Purpose of Imam Khomeini's Stay in France

2025-04-15T22:12:08Z

Translation: Created page with "{{Start text}} {{Question}} What was the purpose of Imam Khomeini's stay in France, and what activities did he carry out there? {{End question}} {{Answer}} 200x200px {{Portal|Religious Government|Seminary and Clergy}}Imam Khomeini resided in France, specifically in the village of Neauphle-le-Château, from 14 Mehr 1357 (6 October 1978) until 12 Bahman 1357 (1 February 1979)..."

{{Start text}}
{{Question}}
What was the purpose of Imam Khomeini's stay in France, and what activities did he carry out there?
{{End question}}
{{Answer}}
[[File:Imam Khomeini in Neauphle-le-Château.jpg|thumb|Imam Khomeini in Neauphle-le-Château|200x200px]]
{{Portal|Religious Government|Seminary and Clergy}}[[Imam Khomeini]] resided in France, specifically in the village of Neauphle-le-Château, from 14 Mehr 1357 (6 October 1978) until 12 Bahman 1357 (1 February 1979). The Islamic Revolution of Iran reached its most critical and decisive historical phase following Imam Khomeini's decision to move to Paris. It is said that his migration from Iraq to Paris marked the beginning of a new chapter in his movement and the Islamic Revolution. Imam Khomeini stayed in France for a total of 117 days.

During his time in Neauphle-le-Château, Imam Khomeini's activities included leading congregational prayers, delivering speeches, conducting interviews with media outlets, issuing messages and letters, and holding meetings and negotiations with Iranian and international figures. In Neauphle-le-Château, he delivered 65 speeches, gave 117 media interviews, issued 41 messages, held numerous meetings and discussions with Iranian political and religious figures, foreign officials or representatives, and leaders of Islamic movements worldwide, and wrote 27 letters to individuals and organizations.

== Migration to France ==
Imam Khomeini's move from Iraq to Paris opened a new phase in his movement and the Islamic Revolution. The aircraft carrying the leader of the revolution landed at Paris Airport on Friday, 14 Mehr 1357 (6 October 1978).<ref>«[http://www.imam-khomeini.ir/fa/n23144/%D8%B3%D8%B1%D9%88%DB%8C%D8%B3_%D9%87%D8%A7%DB%8C_%D8%A7%D8%B7%D9%84%D8%A7%D8%B9_%D8%B1%D8%B3%D8%A7%D9%86%DB%8C/%D8%AA%D8%A7%D8%B1%DB%8C%D8%AE/%DA%86%D8%B1%D8%A7_%D9%81%D8%B1%D8%A7%D9%86%D8%B3%D9%87_%D9%85%D9%82%D8%B5%D8%AF_%D9%87%D8%AC%D8%B1%D8%AA_%D8%A7%D9%85%D8%A7%D9%85_%D8%AE%D9%85%DB%8C%D9%86%DB%8C_%D8%B3_%D8%B4%D8%AF Why was France the destination of Imam Khomeini's migration?]», Imam Khomeini Portal, published: 19 Mehr 1399 (10 October 2020), accessed: 10 Bahman 1402 (30 January 2024).</ref> In his will, Imam Khomeini mentioned that the decision to go to Paris was made solely in consultation with his son, Seyyed Ahmad, and no one else was involved in this decision.<ref>«[http://www.imam-khomeini.ir/fa/c504_2701/%D8%B2%D9%86%D8%AF%DA%AF%DB%8C_%D9%86%D8%A7%D9%85%D9%87/%D8%AF%D9%88%D8%B1%D8%A7%D9%86_%D9%85%D8%A8%D8%A7%D8%B1%D8%B2%D8%A7%D8%AA/%D9%87%D8%AC%D8%B1%D8%AA_%D8%A8%D9%87_%D9%81%D8%B1%D8%A7%D9%86%D8%B3%D9%87 Imam Khomeini's migration to France]», Imam Khomeini Portal, accessed: 12 Bahman 1402 (1 February 2024).</ref>

One day after arriving in Paris (15 Mehr 1357 / 7 October 1978), Imam Khomeini explained the details of his encounter with Iraqi and Kuwaiti officials and his subsequent journey to Paris, stating: "The Iraqi authorities warned me that due to their relations with the Iranian regime, they could not tolerate my activities. I responded that if they had responsibilities toward the Iranian government, I too had responsibilities toward Islam and the Iranian people and must fulfill my divine and spiritual duty."<ref>«[http://www.imam-khomeini.ir/fa/n23144/%D8%B3%D8%B1%D9%88%DB%8C%D8%B3_%D9%87%D8%A7%DB%8C_%D8%A7%D8%B7%D9%84%D8%A7%D8%B9_%D8%B1%D8%B3%D8%A7%D9%86%DB%8C/%D8%AA%D8%A7%D8%B1%DB%8C%D8%AE/%DA%86%D8%B1%D8%A7_%D9%81%D8%B1%D8%A7%D9%86%D8%B3%D9%87_%D9%85%D9%82%D8%B5%D8%AF_%D9%87%D8%AC%D8%B1%D8%AA_%D8%A7%D9%85%D8%A7%D9%85_%D8%AE%D9%85%DB%8C%D9%86%DB%8C_%D8%B3_%D8%B4%D8%AF Why was France the destination of Imam Khomeini's migration?]», Imam Khomeini Portal, published: 19 Mehr 1399 (10 October 2020), accessed: 10 Bahman 1402 (30 January 2024).</ref>

Upon arriving in Paris, Imam Khomeini stayed in an apartment in southern Paris rented by a man named Ahmad Ghazanfarpour, who had not yet moved in.<ref name=":0">«[http://www.imam-khomeini.ir/fa/c2741/%D8%A7%D9%85%D8%A7%DA%A9%D9%86_%D9%85%D9%86%D8%AA%D8%B3%D8%A8/%D9%86%D9%88%D9%81%D9%84_%D9%84%D9%88%D8%B4%D8%A7%D8%AA%D9%88 Neauphle-le-Château]», Imam Khomeini Portal, published: 24 Mordad 1391 (14 August 2012), accessed: 12 Bahman 1402 (1 February 2024).</ref> The Islamic Revolution of Iran entered its most crucial historical phase following Imam Khomeini's decision to move to Paris.<ref>«[https://historydocuments.ir/?page=post&id=2122 Imam Khomeini's stay in Paris and its domestic and international consequences]», Center for Historical Documents, published: 12 Mehr 1402 (4 October 2023), accessed: 12 Bahman 1402 (1 February 2024).</ref> His migration to Paris accelerated the revolution's momentum and facilitated his leadership in several ways, as France offered more advanced communication infrastructure compared to Iraq. Additionally, the abundance of media outlets in France and Europe allowed Imam Khomeini to disseminate his views more effectively. He stayed in France for 117 days.<ref>«[http://www.imam-khomeini.ir/fa/c504_2701/%D8%B2%D9%86%D8%AF%DA%AF%DB%8C_%D9%86%D8%A7%D9%85%D9%87/%D8%AF%D9%88%D8%B1%D8%A7%D9%86_%D9%85%D8%A8%D8%A7%D8%B1%D8%B2%D8%A7%D8%AA/%D9%87%D8%AC%D8%B1%D8%AA_%D8%A8%D9%87_%D9%81%D8%B1%D8%A7%D9%86%D8%B3%D9%87 Imam Khomeini's migration to France]», Imam Khomeini Portal, accessed: 12 Bahman 1402 (1 February 2024).</ref>

== Stay in Neauphle-le-Château ==
[[File:N00021294-r-b-006.jpg|thumb|Imam Khomeini in France|200x200px]]Neauphle-le-Château is a suburban village located 15 kilometers south of Versailles and about 40 kilometers from Paris. On the second night of his arrival in Paris, Imam Khomeini moved to Neauphle-le-Château. His activities there, in addition to leading congregational prayers, included delivering speeches, conducting interviews with visual, audio, and print media, issuing messages and letters, and holding meetings and negotiations with Iranian and international figures. During his stay, he delivered 65 speeches, gave 117 media interviews, issued 41 messages, held numerous meetings with Iranian political and religious figures, foreign officials, and leaders of Islamic movements worldwide, and wrote 27 letters to individuals and organizations. His stay in Neauphle-le-Château ended on 12 Bahman 1357 (1 February 1979), coinciding with his return to Iran.<ref>«[http://www.imam-khomeini.ir/fa/c2741/%D8%A7%D9%85%D8%A7%DA%A9%D9%86_%D9%85%D9%86%D8%AA%D8%B3%D8%A8/%D9%86%D9%88%D9%81%D9%84_%D9%84%D9%88%D8%B4%D8%A7%D8%AA%D9%88 Neauphle-le-Château]», Imam Khomeini Portal, published: 24 Mordad 1391 (14 August 2012), accessed: 12 Bahman 1402 (1 February 2024).</ref>

=== Residence of Imam Khomeini ===
On the second day of his stay in France, after consulting with Imam Khomeini, the house of Ali Asgari's wife (one of the students residing in Paris) in Neauphle-le-Château was chosen for his residence. SAVAK (the Shah's intelligence agency) rented a house near Imam Khomeini's residence to continue monitoring his activities and those around him.<ref name=":0" /> Imam Khomeini stayed in Ali Asgari's wife's house for about ten days. Due to its small size, another house was rented, but Imam Khomeini disapproved of its luxurious appearance, so a house opposite Asgari's was rented instead. After Imam Khomeini's family joined him from Najaf, three houses in Neauphle-le-Château were allocated to him and his companions. The small House No. 1 was where he lived with his family. House No. 2 (Asgari's wife's house), opposite the first, was used for gatherings and office work, where congregational prayers, meetings, and speeches were held. House No. 3 was for resting and accommodating students and other guests who came to meet him and were allowed to stay for 48 hours. Due to the large number of visitors and limited resting space, a hotel was also rented for overnight guests.<ref>«[http://www.imam-khomeini.ir/fa/c2741/%D8%A7%D9%85%D8%A7%DA%A9%D9%86_%D9%85%D9%86%D8%AA%D8%B3%D8%A8/%D9%86%D9%88%D9%81%D9%84_%D9%84%D9%88%D8%B4%D8%A7%D8%AA%D9%88 Neauphle-le-Château]», Imam Khomeini Portal, published: 24 Mordad 1391 (14 August 2012), accessed: 12 Bahman 1402 (1 February 2024).</ref>
[[File:Imam in Neauphle-le-Château.jpg|thumb|Imam Khomeini in Neauphle-le-Château|356x356px]]

=== Companions ===
Many individuals accompanied or were associated with Imam Khomeini in France, including Seyyed Ahmad Khomeini, Shahabuddin Eshraqi, Ismail Ferdowsipour, Abolfazl Tookabini, Mehdi Iraqi, Seyyed Mohammad Gharaati, Ebrahim Yazdi, Abolhassan Banisadr, Mohsen Sazegara, Sadegh Ghotbzadeh, Seyyed Sadegh Tabatabai, Seyyed Hossein Khomeini, [[Seyyed Mahmoud Doaei]], Jafar Shojouni, Hassan Habibi, Mohammad Hossein Amalai, Seyyed Ali Akbar Mohtashamipour, Hadi Ghaffari, Seyyed Hamid Rouhani, Mohammad Ali Sedoughi, Mohammad Ali Hadi Najafabadi, Seyyed Mahmoud Mohtashami, Mostafa Kafashzadeh, Hassan Abedi Jafari, Mohammad Montazeri, Seyyed Serajuddin Mousavi, [[Marzieh Hadidchi Dabagh]], and Seyyed Sadegh Mousavi.<ref>«[http://www.imam-khomeini.ir/fa/c2741/%D8%A7%D9%85%D8%A7%DA%A9%D9%86_%D9%85%D9%86%D8%AA%D8%B3%D8%A8/%D9%86%D9%88%D9%81%D9%84_%D9%84%D9%88%D8%B4%D8%A7%D8%AA%D9%88 Neauphle-le-Château]», Imam Khomeini Portal, published: 24 Mordad 1391 (14 August 2012), accessed: 12 Bahman 1402 (1 February 2024).</ref>

=== Meetings ===
In addition to public meetings every evening, Imam Khomeini held private meetings with religious and political figures from Iran and other countries. Some of the Iranian religious-political figures who met with him included [[Morteza Motahhari]], [[Seyyed Mohammad Hosseini Beheshti]], Mohammad Sedoughi, [[Seyyed Abdolkarim Mousavi Ardabili]], Hossein Ali Montazeri, Mohiuddin Anvari, Nasser Minachi, Mehdi Bazargan, Karim Sanjabi, Dariush Forouhar, Ezzatollah Sahabi, Hassan Nazih, Seyyed Jalal Tehrani, [[Ebrahim Amini]], Hassan Rouhani, and Seyyed Mohammad Khatami.<ref>«[http://www.imam-khomeini.ir/fa/c2741/%D8%A7%D9%85%D8%A7%DA%A9%D9%86_%D9%85%D9%86%D8%AA%D8%B3%D8%A8/%D9%86%D9%88%D9%81%D9%84_%D9%84%D9%88%D8%B4%D8%A7%D8%AA%D9%88 Neauphle-le-Château]», Imam Khomeini Portal, published: 24 Mordad 1391 (14 August 2012), accessed: 12 Bahman 1402 (1 February 2024).</ref>

{{Quote box
| quote = My greatest wish is for the people of Iran to be freed from the claws of oppression and to have a free and independent country. They should have an Islamic system where human rights are respected as Islam has commanded, and they should become a model for all nations in progress, development, and human happiness.<ref>«[https://www.cgie.org.ir/fa/news/27498/%D8%A2%D8%B1%D9%85%D8%A7%D9%86%D9%87%D8%A7-%D9%88-%D8%A7%D9%87%D8%AF%D8%A7%D9%81-%D8%A7%D9%86%D9%82%D9%84%D8%A7%D8%A8--%DA%AF%D8%B2%DB%8C%D8%AF%D9%87%E2%80%8C%D8%A7%DB%8C-%D8%A7%D8%B2-%D9%85%D8%B5%D8%A7%D8%AD%D8%A8%D9%87%E2%80%8C%D9%87%D8%A7%DB%8C-%D8%A7%D9%85%D8%A7%D9%85-%D8%AE%D9%85%DB%8C%D9%86%DB%8C(%D8%B1%D9%87)-%D8%AF%D8%B1-%D9%86%D9%88%D9%81%D9%84-%D9%84%D9%88%D8%B4%D8%A7%D8%AA%D9%88 The ideals and goals of the revolution / excerpts from Imam Khomeini's interviews in Neauphle-le-Château]», Center for the Great Islamic Encyclopedia, published: 14 Bahman 1393 (3 February 2015), accessed: 12 Bahman 1402 (1 February 2024).</ref>
| source = <small>(An interview with Imam Khomeini in Neauphle-le-Château)</small>
}}

== Activities and Interviews ==
Imam Khomeini's daily schedule in Neauphle-le-Château, in addition to leading congregational prayers, nightly prayers, and an hour of walking, included delivering speeches, conducting interviews with visual, audio, and print media, issuing messages and letters, and holding meetings and negotiations with Iranian and international figures. In response to a journalist, he noted that he worked 16 hours a day in Neauphle-le-Château. His activities in France included interviews, negotiations, speeches, reviewing prepared reports, examining letters and telegrams, and sometimes responding to them. Key initiatives during this period included the formation of the Revolutionary Council, the Fuel Committee, and the Strike Coordination Committee. The volume of meetings and discussions was so extensive that volumes 4 and 5 and parts of volumes 3 and 6 of *Sahifeh-ye Imam* are dedicated to their content.<ref>«[http://www.imam-khomeini.ir/fa/c2741/%D8%A7%D9%85%D8%A7%DA%A9%D9%86_%D9%85%D9%86%D8%AA%D8%B3%D8%A8/%D9%86%D9%88%D9%81%D9%84_%D9%84%D9%88%D8%B4%D8%A7%D8%AA%D9%88 Neauphle-le-Château]», Imam Khomeini Portal, published: 24 Mordad 1391 (14 August 2012), accessed: 12 Bahman 1402 (1 February 2024).</ref>

In his first interview, Imam Khomeini described Islam as compatible with progress and development, declared his opposition to the monarchy, and proposed an Islamic Republic as its alternative. Subsequently, he conducted numerous interviews with news agencies, radio and television networks, newspapers, and magazines from France, the United States, and other European, Asian, and African countries.<ref>«[http://www.imam-khomeini.ir/fa/c2741/%D8%A7%D9%85%D8%A7%DA%A9%D9%86_%D9%85%D9%86%D8%AA%D8%B3%D8%A8/%D9%86%D9%88%D9%81%D9%84_%D9%84%D9%88%D8%B4%D8%A7%D8%AA%D9%88 Neauphle-le-Château]», Imam Khomeini Portal, published: 24 Mordad 1391 (14 August 2012), accessed: 12 Bahman 1402 (1 February 2024).</ref>

{{Quote|<small>Imam Khomeini in Neauphle-le-Château:</small>
"After expelling the Shah and dismantling the monarchical regime, we will put an Islamic Republic to a public vote. Under this government, Iran will be liberated and achieve true independence—political, military, economic, social, and cultural independence. In this system, everyone is free to express their opinions. The people of Iran are weary of foreign dependence and domestic tyranny and are willing to stand fearlessly in front of bullets to achieve real independence."<ref>«[https://www.cgie.org.ir/fa/news/27498/%D8%A2%D8%B1%D9%85%D8%A7%D9%86%D9%87%D8%A7-%D9%88-%D8%A7%D9%87%D8%AF%D8%A7%D9%81-%D8%A7%D9%86%D9%82%D9%84%D8%A7%D8%A8--%DA%AF%D8%B2%DB%8C%D8%AF%D9%87%E2%80%8C%D8%A7%DB%8C-%D8%A7%D8%B2-%D9%85%D8%B5%D8%A7%D8%AD%D8%A8%D9%87%E2%80%8C%D9%87%D8%A7%DB%8C-%D8%A7%D9%85%D8%A7%D9%85-%D8%AE%D9%85%DB%8C%D9%86%DB%8C(%D8%B1%D9%87)-%D8%AF%D8%B1-%D9%86%D9%88%D9%81%D9%84-%D9%84%D9%88%D8%B4%D8%A7%D8%AA%D9%88 The ideals and goals of the revolution / excerpts from Imam Khomeini's interviews in Neauphle-le-Château]», Center for the Great Islamic Encyclopedia, published: 14 Bahman 1393 (3 February 2015), accessed: 12 Bahman 1402 (1 February 2024).</ref>}}

== References ==
{{Reflist}}

How did Martyr Modarres confront Reza Pahlavi

2025-04-15T22:06:22Z

Translation: Created page with "{{text start}} {{question}} How did Martyr Modarres confront Reza Pahlavi? {{question end}} {{answer}} 309x309px Sayyed Hassan Modarres (1870–1937 CE), a Shi'a scholar and politician, was one of the most prominent opponents of Reza Shah during his rise to power. Modarres's opposition and confrontations with Reza Khan began during the coup d'état of Esfand 1299 SH (February 1921), in which Reza Kh..."

{{text start}}
{{question}}
How did Martyr Modarres confront Reza Pahlavi?
{{question end}}
{{answer}}
[[File:A photo of Martyr Modarres.jpg|thumb|A photo of Martyr Modarres|309x309px]]
Sayyed Hassan Modarres (1870–1937 CE), a Shi'a scholar and politician, was one of the most prominent opponents of Reza Shah during his rise to power. Modarres's opposition and confrontations with Reza Khan began during the coup d'état of Esfand 1299 SH (February 1921), in which Reza Khan played a central role. The confrontation peaked during Reza Khan’s efforts to declare a republic. Modarres viewed Reza Khan as a power-hungry, authoritarian figure opposed to constitutionalism and rule of law.

With Reza Shah's consolidation of absolute power, Modarres was banned from political activity, later arrested and exiled. He spent nine years in exile and was ultimately assassinated on the orders of Reza Shah.

== The 1921 Coup to Reza Khan's Premiership ==
Modarres was an active scholar in the [[Constitutional Movement]] and opposed the coup of 3 Esfand 1299 SH (February 1921) and its leaders, including Reza Khan and Sayyed Zia al-Din Tabatabaei. In parliament, Modarres repeatedly emphasized the British government's involvement in the coup.<ref>Torkaman, Mohammad, *Modarres in Five Parliamentary Sessions*, Tehran, Islamic Culture Publishing Office, 2004, vol. 1, pp. 191–192.</ref>

The coup leaders arrested Modarres to prevent effective political opposition and exiled him to Qazvin by postal carriage. During his exile, Modarres continued his opposition, sending messages expressing his views against the coup leaders. His exile lasted until the fall of the government of [[Sayyed Zia al-Din Tabatabaei]] (June 1921).<ref>Makki, Hossein, *Twenty-Year History of Iran*, Tehran: Translation and Publishing Bureau, 1980, vol. 1, pp. 239–241.</ref>

During the Fourth Parliament (1921–1923), Modarres led the parliamentary majority and served as deputy speaker. At this time, Reza Khan became Minister of War and began expanding his power in various political and military areas. In a speech to parliament, Modarres resisted this power grab and threatened to impeach Reza Khan.<ref>Bahar, Mohammad Taqi, *A Brief History of Political Parties in Iran*, Tehran: Amir Kabir Publishing Institute, 2013, vol. 1, p. 233.</ref>

== Beating of Modarres During Reza Khan's Premiership ==
During the elections for the Fifth Parliament (1923), Reza Khan used unlawful force to become prime minister. He then tried to pave his way to absolute power by changing the monarchy to a republic. Reza Khan’s republicanism faced fierce resistance in parliament led by Modarres, who was physically assaulted by Reza Khan’s supporters during the opposition.<ref>Davani, Ali, *The Movement of Iranian Clergy*, n.p., Imam Reza Cultural Foundation, n.d., vol. 2, pp. 120–129.</ref> This attack led other representatives to join Modarres’s minority faction and oppose the republican plan. Their support effectively blocked Reza Khan's plan for a republic.<ref>Makki, *Twenty-Year History of Iran*, vol. 2, pp. 482–483.</ref>

This confrontation led Modarres and his allies in parliament to formally request Reza Khan's impeachment on 7 Mordad 1304 SH (July 1925), citing domestic and foreign policy failures, violations of the constitution, and refusal to surrender embezzled properties. However, due to Reza Khan's threats and coercion, the impeachment failed.<ref>Makki, *Twenty-Year History of Iran*, vol. 3, pp. 125–152.</ref>

== Reza Shah’s Monarchy to Modarres's Martyrdom ==
After the fall of the [[Qajar dynasty]] and the establishment of the Pahlavi regime, Reza Shah sought to assassinate Modarres, but his first attempt failed due to Modarres's vigilance.<ref>Davani, *The Movement of Iranian Clergy*, vol. 2, pp. 135–136.</ref>

Reza Shah waited for the end of the Sixth Parliament and the removal of Modarres's political immunity before arresting him.<ref>Makki, *Twenty-Year History of Iran*, vol. 4, p. 396.</ref> After the Sixth Parliament ended, Modarres ran for the Seventh Parliament but received no votes due to blatant election rigging by Reza Khan. Modarres remarked sarcastically that at least one vote—his own—should have been counted.<ref>Makki, *Twenty-Year History of Iran*, vol. 5, pp. 38–40.</ref>

After failing to enter parliament, Reza Shah asked Modarres to retire from politics. Modarres vehemently refused, stating that political involvement was his religious and moral duty in pursuit of freedom.<ref>Makki, *Twenty-Year History of Iran*, vol. 5, p. 40.</ref> Some also cited Modarres’s support for the uprising of [[Aqa Nurollah Isfahani]] in December 1926 as another reason for Reza Shah’s harsh treatment and exile of Modarres.

On the night of Monday, 16 Mehr 1307 SH (October 1928), Modarres and his sons were violently arrested. After being transferred to Mashhad, he was sent to Khwaf, a village predominantly inhabited by Sunnis, effectively cutting him off from the center. <ref>For detailed information on the arrest and exile of Modarres, see: Makki, *Twenty-Year History of Iran*, vol. 5, pp. 41–46.</ref> Modarres spent seven years in Khwaf before being transferred to Kashmar. Finally, on 1 December 1937, Modarres was poisoned and then suffocated on Reza Shah’s orders by agents sent from Tehran. His grave in Kashmar remained unknown until Reza Shah’s fall, after which locals revealed its location.<ref>Makki, *Twenty-Year History of Iran*, vol. 5, pp. 67–70; also: Davani, *The Movement of Iranian Clergy*, vol. 2, pp. 136–137.</ref>

== References ==
{{Footnotes}}

Narrations that apply Quranic verses to the Ahl al-Bayt (a)

2025-04-15T22:04:13Z

Translation:

{{text start}}
{{question}}
To what extent are the narrations that apply Quranic verses to the Ahl al-Bayt (a) reliable?
{{question end}}
{{answer}}
Numerous narrations have been transmitted in which words and verses of the [[Quran]] are applied to the [[Ahl al-Bayt]] and their [[Wilayah|divinely appointed authority]]. Many of these narrations are considered acceptable and have been used as evidence. The application of verses to the [[Ahl al-Bayt (a)]] or others is deemed rational and a natural outcome of the [[Principle of Flow and Application (Jary wa Tatbiq)]]. However, researchers have rejected some of these narrations due to issues with their chains of transmission (isnads), as some narrators are accused of [[exaggeration (ghuluw)]] and holding corrupt beliefs in [[Shi'a biographical evaluation books|reliable Shi'a rijāl works]].

Shi'a scholars not only point to weaknesses in isnads but also raise content-based objections to some of these narrations—some contradict the explicit meaning or appearance of the verses, while others are considered insulting to the Ahl al-Bayt. Additionally, some of these narrations are viewed as violating linguistic rules or contradicting historical facts.

Researchers believe that certain individuals fabricated such narrations to defame the Ahl al-Bayt, and Shi'a scholars have made significant efforts to avoid accepting these forgeries, so as not to unintentionally fulfill the aims of the exaggerators. [[Shaykh al-Saduq]], a prominent Shi'a scholar, considered the application of verses to the Ahl al-Bayt and their enemies one of the areas misused by opponents of the Ahl al-Bayt's school.

== Principle of Applying Verses to the Ahl al-Bayt (a) ==
Scholars believe that the principle of applying verses to the Ahl al-Bayt or others is a rational matter and is derived from the [[Principle of Flow and Application (Jary wa Tatbiq)]]. According to [[Allama Tabatabai]] in *The Quran in Islam*, the Quran is a universal and eternal book, and its verses can be applied to the future and the past just as to the present. Therefore, the revelation of a verse for a specific occasion does not preclude its application in other contexts. He believes that a verse revealed about a particular individual or group is not limited to them alone but extends to any case with similar characteristics.

Scholars assert that flow and application are not unique to the Quran but are also present in various domains, including national laws.

== Quranic Verses Applied to the Ahl al-Bayt (a) in Exegetical Narrations ==
There are many narrations in which words and verses of the Quran are applied to the [[Ahl al-Bayt]] and their [[Wilayah|divinely appointed authority]]. According to a study on such narrations, the total number of these narrations in hadith collections reaches 2,130.<ref name=":0">Zahra Hosseini, *Compilation of Application Narrations in Shi'a Exegetical Hadiths*, (Master’s Thesis).</ref> {{Note|This number increases based on works such as *Tafsir al-Burhan* and *Nur al-Thaqalayn*; for instance, *Tafsir al-Burhan* includes 11,864 application narrations and *Nur al-Thaqalayn* 13,572.}}

Based on this study, the number of narrations attributed to the [[Prophet (s)]] and each of the [[Shi'a Imams (a)]] is as follows:
{| class="wikitable"
|+
!Infallibles
!Number of Narrations Applying Verses to the Infallibles
|-
!Prophet Muhammad (s)
!190
|-
!Imam Ali (a)
!136
|-
!Imam Hasan (a)
!21
|-
!Imam Husayn (a)
!6
|-
!Imam Sajjad (a)
!40
|-
!Imam Baqir (a)
!713
|-
!Imam Sadiq (a)
!820
|-
!Imam Musa al-Kazim (a)
!69
|-
!Imam Rida (a)
!92
|-
!Imam Jawad (a)
!4
|-
!Imam Hadi (a)
!2
|-
!Imam Hasan al-Askari (a)
!34
|-
!Imam Mahdi (a)
!3
|}
Regarding the authenticity of these narrations, another study showed that 951 narrations were transmitted with broken or [[mursal (disconnected)]] chains, and 1,179 narrations were transmitted with full chains of transmission.<ref name=":1">Zahra Hosseini, *Compilation of Application Narrations in Shi'a Exegetical Hadiths*, (Master’s Thesis).</ref>

Researchers have pointed out issues with some of these narrations; 649 of them include narrators who, according to [[Shi'a biographical books|reliable Shi'a biographical sources]], are accused of [[ghuluw|exaggeration (ghuluw)]] and holding corrupt beliefs.<ref name=":1"/> Some of the narrations contradict the explicit meaning of the verses, and others are considered offensive to the Ahl al-Bayt. Some are also inconsistent with literary rules or historical facts.<ref>For further reading, see Muhammad Kazem Shaker, *Methods of Quranic Interpretation*.</ref> However, these objections do not necessarily negate the acceptance of all such narrations.

=== Why So Many Verses Were Applied to the Ahl al-Bayt (a) ===
Scholars explain that after the [[Prophet’s demise|demise of Prophet Muhammad (s)]], the issues of [[caliphate]] and [[wilayah]] became the most critical political and religious matters. The conflict between truth and falsehood became most apparent in the confrontation between supporters and opponents of the Ahl al-Bayt. In this context, the Shi'a Imams applied Quranic verses to the events of their time.

== Examples of Fabricated Narrations ==
{{Quote box| title = | quote = [[Imam Rida (a)]]:{{-}}'''“Our opponents have fabricated reports about our virtues and the faults of our enemies so that people become suspicious of us.”'''<ref>*Bihar al-Anwar*, vol. 26, p. 239, quoting *‘Uyun Akhbar al-Rida*, pp. 168 & 196.</ref>|archive-date=|source=|align=left|width=230px|fontsize=14px|background-color=#FFF9E7|quote-marks=no|source-align=left}}

Researchers believe that some fabricated narrations were created to defame the Ahl al-Bayt. These fabricators would depict the Imams in bizarre and unnatural ways to alienate people from them—sometimes using the pretense of praise as a means to disrespect them.

Shi'a scholars made great efforts to avoid these fabrications in discussions of flow and application, so as not to enable the aims of exaggerators. [[Shaykh al-Saduq]] in *‘Uyun Akhbar al-Rida* considered the application of Quranic verses to the Ahl al-Bayt and their enemies as one of the areas that opponents of the Ahl al-Bayt's school have misused.

Examples of fabricated narrations include:
* In some narrations, the term “human” in the verse {{Quran|إِذَا زُلْزِلَتِ الْأَرْضُ زِلْزَالَهَا* وَ أَخْرَجَتِ الْأَرْضُ أَثْقَالَهَا* وَ قَالَ الْانسَانُ مَا لهَا||translation=When the earth is shaken with its [final] earthquake, and the earth discharges its burdens, and man says: “What is wrong with it?”|surah=Zalzalah|ayah=1–3}} is interpreted to refer to [[Imam Ali (a)]]. One narration claims that an earthquake occurred during the caliphate of [[Abu Bakr ibn Abi Quhafa|Abu Bakr]], and that [[Umar ibn Khattab|Umar]] and [[Uthman ibn Affan|Uthman]] were unable to stop it. They turned to Ali (a), who struck the ground with his foot and said, “What is wrong with you?”—and the earth calmed.<ref>*Tafsir al-Burhan*, vol. 4, pp. 493–494.</ref> This narration includes exaggerators and weak narrators such as Abu Abdullah Razi, Muhammad ibn Sinan, Ibrahim ibn Ishaq Nahawandi, and Hasan ibn Muhammad ibn Jumhur, along with some unknown narrators.
* Another narration interprets the word (al-Thaqalān) in the verse {{Quran|سَنَفْرُغُ لَكُمْ أَيُّهَا الثَّقَلَان|translation=We will attend to you, O prominent beings!}}<ref>Surah al-Rahman (55), verse 31.</ref> to mean the Quran and the Ahl al-Bayt.<ref>*Tafsir al-Burhan*, vol. 4, p. 267.</ref> Its chain includes Muhammad ibn Isa Yaqtini, an exaggerator, and Aban ibn Uthman, who is considered corrupt in belief.
* Some narrations claim that the term [[Children of Israel]] in the Quran refers to the Prophet’s Ahl al-Bayt, explaining that “Israel” linguistically means “Servant of God” (Abdullah), and that since the Ahl al-Bayt are descendants of the Prophet—whose father's name was Abdullah—they are the intended meaning.

== See also ==
* [[Evaluation of Narrations Stating a Fourth of the Quran Refers to the Ahl al-Bayt (a)]]

== References ==
:<small>''This entry is adapted from the book *The Inner Meaning and Interpretation of the Quran*, a conversation with Ali-Akbar Babaei and Dr. Muhammad Kazem Shakeri, conducted by Mostafa Karimi, Qom: Center for Cultural Studies and Research of the Seminary, 2002 [1381 AH].''</small>
{{Footnotes|2}}

Narrations that apply Quranic verses to the Ahl al-Bayt (a)

2025-04-15T22:03:40Z

Translation: Created page with "{{Start of text}} {{Question}} To what extent are the narrations that apply Quranic verses to the Ahl al-Bayt (a) reliable? {{End of question}} {{Answer}} Numerous narrations have been transmitted in which words and verses of the Quran are applied to the Ahl al-Bayt and their divinely appointed authority. Many of these narrations are considered acceptable and have been used as evidence. The application of verses to the Ahl al-Bayt (a) or others is..."

{{Start of text}}
{{Question}}
To what extent are the narrations that apply Quranic verses to the Ahl al-Bayt (a) reliable?
{{End of question}}
{{Answer}}
Numerous narrations have been transmitted in which words and verses of the [[Quran]] are applied to the [[Ahl al-Bayt]] and their [[Wilayah|divinely appointed authority]]. Many of these narrations are considered acceptable and have been used as evidence. The application of verses to the [[Ahl al-Bayt (a)]] or others is deemed rational and a natural outcome of the [[Principle of Flow and Application (Jary wa Tatbiq)]]. However, researchers have rejected some of these narrations due to issues with their chains of transmission (isnads), as some narrators are accused of [[exaggeration (ghuluw)]] and holding corrupt beliefs in [[Shi'a biographical evaluation books|reliable Shi'a rijāl works]].

Shi'a scholars not only point to weaknesses in isnads but also raise content-based objections to some of these narrations—some contradict the explicit meaning or appearance of the verses, while others are considered insulting to the Ahl al-Bayt. Additionally, some of these narrations are viewed as violating linguistic rules or contradicting historical facts.

Researchers believe that certain individuals fabricated such narrations to defame the Ahl al-Bayt, and Shi'a scholars have made significant efforts to avoid accepting these forgeries, so as not to unintentionally fulfill the aims of the exaggerators. [[Shaykh al-Saduq]], a prominent Shi'a scholar, considered the application of verses to the Ahl al-Bayt and their enemies one of the areas misused by opponents of the Ahl al-Bayt's school.

== Principle of Applying Verses to the Ahl al-Bayt (a) ==
Scholars believe that the principle of applying verses to the Ahl al-Bayt or others is a rational matter and is derived from the [[Principle of Flow and Application (Jary wa Tatbiq)]]. According to [[Allama Tabatabai]] in *The Quran in Islam*, the Quran is a universal and eternal book, and its verses can be applied to the future and the past just as to the present. Therefore, the revelation of a verse for a specific occasion does not preclude its application in other contexts. He believes that a verse revealed about a particular individual or group is not limited to them alone but extends to any case with similar characteristics.

Scholars assert that flow and application are not unique to the Quran but are also present in various domains, including national laws.

== Quranic Verses Applied to the Ahl al-Bayt (a) in Exegetical Narrations ==
There are many narrations in which words and verses of the Quran are applied to the [[Ahl al-Bayt]] and their [[Wilayah|divinely appointed authority]]. According to a study on such narrations, the total number of these narrations in hadith collections reaches 2,130.<ref name=":0">Zahra Hosseini, *Compilation of Application Narrations in Shi'a Exegetical Hadiths*, (Master’s Thesis).</ref> {{Note|This number increases based on works such as *Tafsir al-Burhan* and *Nur al-Thaqalayn*; for instance, *Tafsir al-Burhan* includes 11,864 application narrations and *Nur al-Thaqalayn* 13,572.}}

Based on this study, the number of narrations attributed to the [[Prophet (s)]] and each of the [[Shi'a Imams (a)]] is as follows:
{| class="wikitable"
|+
!Infallibles
!Number of Narrations Applying Verses to the Infallibles
|-
!Prophet Muhammad (s)
!190
|-
!Imam Ali (a)
!136
|-
!Imam Hasan (a)
!21
|-
!Imam Husayn (a)
!6
|-
!Imam Sajjad (a)
!40
|-
!Imam Baqir (a)
!713
|-
!Imam Sadiq (a)
!820
|-
!Imam Musa al-Kazim (a)
!69
|-
!Imam Rida (a)
!92
|-
!Imam Jawad (a)
!4
|-
!Imam Hadi (a)
!2
|-
!Imam Hasan al-Askari (a)
!34
|-
!Imam Mahdi (a)
!3
|}
Regarding the authenticity of these narrations, another study showed that 951 narrations were transmitted with broken or [[mursal (disconnected)]] chains, and 1,179 narrations were transmitted with full chains of transmission.<ref name=":1">Zahra Hosseini, *Compilation of Application Narrations in Shi'a Exegetical Hadiths*, (Master’s Thesis).</ref>

Researchers have pointed out issues with some of these narrations; 649 of them include narrators who, according to [[Shi'a biographical books|reliable Shi'a biographical sources]], are accused of [[ghuluw|exaggeration (ghuluw)]] and holding corrupt beliefs.<ref name=":1"/> Some of the narrations contradict the explicit meaning of the verses, and others are considered offensive to the Ahl al-Bayt. Some are also inconsistent with literary rules or historical facts.<ref>For further reading, see Muhammad Kazem Shaker, *Methods of Quranic Interpretation*.</ref> However, these objections do not necessarily negate the acceptance of all such narrations.

=== Why So Many Verses Were Applied to the Ahl al-Bayt (a) ===
Scholars explain that after the [[Prophet’s demise|demise of Prophet Muhammad (s)]], the issues of [[caliphate]] and [[wilayah]] became the most critical political and religious matters. The conflict between truth and falsehood became most apparent in the confrontation between supporters and opponents of the Ahl al-Bayt. In this context, the Shi'a Imams applied Quranic verses to the events of their time.

== Examples of Fabricated Narrations ==
{{Quote box| title = | quote = [[Imam Rida (a)]]:{{-}}'''“Our opponents have fabricated reports about our virtues and the faults of our enemies so that people become suspicious of us.”'''<ref>*Bihar al-Anwar*, vol. 26, p. 239, quoting *‘Uyun Akhbar al-Rida*, pp. 168 & 196.</ref>|archive-date=|source=|align=left|width=230px|fontsize=14px|background-color=#FFF9E7|quote-marks=no|source-align=left}}

Researchers believe that some fabricated narrations were created to defame the Ahl al-Bayt. These fabricators would depict the Imams in bizarre and unnatural ways to alienate people from them—sometimes using the pretense of praise as a means to disrespect them.

Shi'a scholars made great efforts to avoid these fabrications in discussions of flow and application, so as not to enable the aims of exaggerators. [[Shaykh al-Saduq]] in *‘Uyun Akhbar al-Rida* considered the application of Quranic verses to the Ahl al-Bayt and their enemies as one of the areas that opponents of the Ahl al-Bayt's school have misused.

Examples of fabricated narrations include:
* In some narrations, the term “human” in the verse {{Quran|إِذَا زُلْزِلَتِ الْأَرْضُ زِلْزَالَهَا* وَ أَخْرَجَتِ الْأَرْضُ أَثْقَالَهَا* وَ قَالَ الْانسَانُ مَا لهَا||translation=When the earth is shaken with its [final] earthquake, and the earth discharges its burdens, and man says: “What is wrong with it?”|surah=Zalzalah|ayah=1–3}} is interpreted to refer to [[Imam Ali (a)]]. One narration claims that an earthquake occurred during the caliphate of [[Abu Bakr ibn Abi Quhafa|Abu Bakr]], and that [[Umar ibn Khattab|Umar]] and [[Uthman ibn Affan|Uthman]] were unable to stop it. They turned to Ali (a), who struck the ground with his foot and said, “What is wrong with you?”—and the earth calmed.<ref>*Tafsir al-Burhan*, vol. 4, pp. 493–494.</ref> This narration includes exaggerators and weak narrators such as Abu Abdullah Razi, Muhammad ibn Sinan, Ibrahim ibn Ishaq Nahawandi, and Hasan ibn Muhammad ibn Jumhur, along with some unknown narrators.
* Another narration interprets the word (al-Thaqalān) in the verse {{Quran|سَنَفْرُغُ لَكُمْ أَيُّهَا الثَّقَلَان|translation=We will attend to you, O prominent beings!}}<ref>Surah al-Rahman (55), verse 31.</ref> to mean the Quran and the Ahl al-Bayt.<ref>*Tafsir al-Burhan*, vol. 4, p. 267.</ref> Its chain includes Muhammad ibn Isa Yaqtini, an exaggerator, and Aban ibn Uthman, who is considered corrupt in belief.
* Some narrations claim that the term [[Children of Israel]] in the Quran refers to the Prophet’s Ahl al-Bayt, explaining that “Israel” linguistically means “Servant of God” (Abdullah), and that since the Ahl al-Bayt are descendants of the Prophet—whose father's name was Abdullah—they are the intended meaning.

== See also ==
* [[Evaluation of Narrations Stating a Fourth of the Quran Refers to the Ahl al-Bayt (a)]]

== References ==
:<small>''This entry is adapted from the book *The Inner Meaning and Interpretation of the Quran*, a conversation with Ali-Akbar Babaei and Dr. Muhammad Kazem Shakeri, conducted by Mostafa Karimi, Qom: Center for Cultural Studies and Research of the Seminary, 2002 [1381 AH].''</small>
{{Footnotes|2}}

Imam Ali’s (a) judgment regarding the dispute over a male child (hadith)

2025-04-11T19:01:26Z

Translation: Created page with "{{text start}} {{question}} Is the hadith about Imam Ali’s (a) judgment regarding the dispute over a male child authentic? {{question end}} {{Answer}} The hadith about Imam Ali’s (a) judgment in the dispute over a male child is considered authentic and reliable in terms of its chain of transmission (isnād). According to the narration, two female slaves (concubines) disputed over which of them was the mother of a newborn son and which of them had given birth to a..."

{{text start}}
{{question}}
Is the hadith about Imam Ali’s (a) judgment regarding the dispute over a male child authentic?
{{question end}}
{{Answer}}
The hadith about Imam Ali’s (a) judgment in the dispute over a male child is considered authentic and reliable in terms of its chain of transmission (isnād). According to the narration, two female slaves (concubines) disputed over which of them was the mother of a newborn son and which of them had given birth to a daughter. Imam Ali (a) ruled that the son belonged to the woman whose milk weighed more.

Scientific research shows that the milk of a mother who has given birth to a boy contains more fat compared to the milk of a mother who has given birth to a girl; therefore, it also weighs more.

==Hadith and Translation==
{{Arabic text|كَانَ لِرَجُلٍ عَلَی عَهْدِ عَلِیٍّ عَلَیْهِ اَلسَّلاَمُ جَارِیَتَانِ فَوَلَدَتَا جَمِیعاً فِی لَیْلَةٍ وَاحِدَةٍ إِحْدَاهُمَا اِبْناً وَ اَلْأُخْرَی بِنْتاً فَعَمَدَتْ صَاحِبَةُ اَلْبِنْتِ فَوَضَعَتْ بِنْتَهَا فِی اَلْمَهْدِ اَلَّذِی فِیهِ اَلاِبْنُ وَ أَخَذَتِ اِبْنَهَا فَقَالَتْ صَاحِبَةُ اَلْبِنْتِ اَلاِبْنُ اِبْنِی وَ قَالَتْ صَاحِبَةُ اَلاِبْنِ اَلاِبْنُ اِبْنِی فَتَحَاکَمَا إِلَی أَمِیرِ اَلْمُؤْمِنِینَ عَلَیْهِ اَلسَّلاَمُ فَأَمَرَ أَنْ یُوزَنَ لَبَنُهُمَا وَ قَالَ أَیَّتُهُمَا کَانَتْ أَثْقَلَ لَبَناً فَالاِبْنُ لَهَا}}<ref> Ibn Babawayh, Muhammad, Man Lā Yaḥḍuruhu al-Faqīh, Qom, Society of Seminary Teachers, 2nd edition, 1404 AH, vol. 3, p. 19. </ref>

{{Quote|In the time of [Imam] Ali (a), a man had two concubines who both gave birth on the same night—one to a boy and the other to a girl. The one who had given birth to the girl switched her child with the other and placed her daughter in the cradle where the boy lay, taking the boy as her own. The woman who had given birth to the boy claimed the boy was hers, while the other also insisted the boy belonged to her. They took the matter to Amir al-Mu’minin Ali (a), who ruled that the milk of each should be weighed, and said: “Whichever woman has the heavier milk, the boy is hers.”}}

==Chain of Transmission==
Shaykh al-Ṣadūq narrated this hadith in his book Man Lā Yaḥḍuruhu al-Faqīh from ‘Āṣim ibn Ḥumayd, from Muḥammad ibn Qays, from [[Imam Bāqir (a)]].<ref> Ibn Babawayh, Muhammad, Man Lā Yaḥḍuruhu al-Faqīh, Qom, Society of Seminary Teachers, 2nd edition, 1404 AH, vol. 3, p. 19. </ref>
Shaykh Ṭūsī also transmitted this narration in his book Tahdhīb al-Aḥkām with the same chain.<ref> Ṭūsī, Muhammad ibn Ḥasan, Tahdhīb al-Aḥkām, Tehran, Dār al-Kutub al-Islāmiyyah, 1365 SH, vol. 6, p. 315. </ref>

‘Āṣim ibn Ḥumayd Ḥannāṭ, one of the narrators, is regarded by Shi’a scholars of biographical evaluation (rijāl) as trustworthy (thiqa), Shi’a, and of sound belief.<ref> Najāshī, Rijāl al-Najāshī, p. 302; Ḥillī, al-Khulāṣa, p. 125. </ref>
Muḥammad ibn Qays al-Bajalī, another narrator, is also considered reliable<ref> Najāshī, Rijāl al-Najāshī, p. 323; Ḥillī, al-Khulāṣa, p. 150. </ref> and of sound faith<ref> Najāshī, Rijāl al-Najāshī, p. 323; Ḥillī, al-Khulāṣa, p. 150. </ref>; thus, the chain of transmission is musnad and ṣaḥīḥ (authenticated and uninterrupted).

==Content==
The hadith of Imam Ali’s (a) judgment about the dispute over the male child indicates that the milk of the woman who gave birth to a son is heavier than that of the one who gave birth to a daughter.

[[Naser Makarem Shirazi]], a Shi’a jurist, in his commentary on this narration, explained that daughters, being more delicate, require lighter and more refined nourishment; thus, the milk they consume should have lower fat content, and lighter milk has less fat than heavier milk.<ref> Makarem Shirazi, Naser, Buḥūth Fiqhiyyah Muhimmah, Qom, Nasl-e Javan, 1st edition, 1422 AH, p. 179. </ref>

A study conducted by researchers at Harvard University in the United States also demonstrated that a mother's body naturally produces different milk depending on the gender of the baby. According to this study, the milk produced for a baby boy contains higher levels of fat and protein.<ref> "[https://www.irinn.ir/fa/news/43397 A glimpse of the greatness of creation: Differences in mother's milk for boys and girls]", IRINN, published: 26 Bahman 1392 SH, accessed: 19 Farvardin 1399 SH, [https://web.archive.org/web/20210408083113/https://www.irinn.ir/fa/news/43397/تفاوت-شیر-مادر-برای-دختر-و-پسر archived version]. </ref>

Another study by researchers at Michigan State University also found that the milk consumed by boys contains 2.8% fat, while the milk consumed by girls contains only 0.6% fat.<ref> "[https://www.khabaronline.ir/news/263969 Mother's milk composition differs for boys and girls, and between rich and poor families]", Khabar Online, published: 26 Azar 1391 SH, accessed: 19 Farvardin 1399 SH, [https://web.archive.org/web/20210408083837/https://www.khabaronline.ir/news/263969 archived version]. </ref>
==References==
{{footnotes|2}}
{{text end}}

Goharshad Mosque Massacre

2025-04-11T18:57:53Z

Translation: Created page with "{{text start}} {{question}} What was the Goharshad Mosque massacre? {{question end}} {{Answer}} The Goharshad Mosque massacre occurred on 12 July 1935 (21 Tir 1314 SH) when the military forces of Reza Shah violently suppressed a popular uprising. This event is seen as a heroic resistance in defense of Islamic values and in protest against the authoritarian policies of Reza Shah, ending in a brutal massacre. At the time, the government of Reza Shah issued a directive..."

{{text start}}
{{question}}
What was the Goharshad Mosque massacre?
{{question end}}
{{Answer}}

The Goharshad Mosque massacre occurred on 12 July 1935 (21 Tir 1314 SH) when the military forces of Reza Shah violently suppressed a popular uprising. This event is seen as a heroic resistance in defense of Islamic values and in protest against the authoritarian policies of Reza Shah, ending in a brutal massacre.

At the time, the government of Reza Shah issued a directive mandating Iranian men to abandon the Pahlavi hat (a brimless cap) and instead wear a full-brimmed Western-style hat known as a chapeau. This order sparked widespread protests, particularly in the city of Mashhad, where people gathered at venues such as the Goharshad Mosque. The gatherings grew daily, and the city fell into unrest, with speakers delivering fiery speeches. To quell the unrest, Reza Shah's regime attempted to disperse the crowds. After several failed attempts, on 21 Tir 1314 SH, the government launched a massacre of the protestors.

== The uprising against Reza Shah's authoritarian cultural policies ==
On 21 Tir 1314 SH (12 July 1935), the people of Mashhad rose in protest against the authoritarian cultural mandates imposed by Prime Minister Mohammad Ali Foroughi—notably the imposition of uniform dress codes. In June 1935, the Foroughi government, influenced by Reza Shah’s 1934 visit to Turkey, issued a decree requiring Iranians to replace the Pahlavi hat with the Western-style chapeau.<ref>{{Cite web|date=12 July 2021|website=Imam Khomeini Portal|url=http://www.imam-khomeini.ir/fa/c13_22798/خاطرات/خاطرات_شخصیت_ها/خاطره_تلخ_امام_از_کشتار_در_مسجد_گوهرشاد|title=Imam Khomeini’s painful memory of the Goharshad massacre|access-date=14 May 2025}}</ref><ref>{{Cite web|date=19 July 2020|website=IRNA|url=https://www.irna.ir/news/83851383/واقعه-مسجد-گوهرشاد-تقابل-رضاخان-با-اعتقادات-مذهبی|title=Goharshad incident: Reza Khan’s clash with religious beliefs|access-date=14 May 2025}}</ref>

The religious scholars of Mashhad held secret meetings and decided to oppose these policies. In one such meeting, it was proposed that Ayatollah Haj Agha Hossein Qomi should go to Tehran to negotiate directly with Reza Shah. Upon his arrival in Tehran, he was arrested and placed in solitary confinement. Other clerics continued to raise awareness among the public. The Goharshad Mosque became the focal point of these gatherings, which grew daily and caused significant disruption to the city.<ref>{{Cite web|date=12 July 2021|website=Imam Khomeini Portal|url=http://www.imam-khomeini.ir/fa/c13_22798/خاطرات/خاطرات_شخصیت_ها/خاطره_تلخ_امام_از_کشتار_در_مسجد_گوهرشاد|title=Imam Khomeini’s painful memory of the Goharshad massacre|access-date=14 May 2025}}</ref><ref>{{Cite web|date=24 October 2018|website=Tabnak|url=https://www.tabnak.ir/fa/tags/103198/1/واقعه-مسجد-گوهرشاد|title=Goharshad Mosque incident|access-date=14 May 2025}}</ref>

Simultaneously, in Mashhad, the government arrested clerics such as Sheikh Gholamreza Tabasi and Sheikh Neyshabouri. On Friday, 11 July 1935, military forces opened fire on the protestors but were pushed back. The following day, a large protest against the mandatory chapeau hat drew many to the mosque. Military commanders in Mashhad, acting under Reza Shah’s direct orders, deployed heavily armed troops and even artillery. During this gathering, Sheikh Mohammad-Taqi Behloul delivered a fiery speech urging resistance. The government’s response was a massacre. Around noon, military forces stormed the mosque and opened fire on the unarmed civilians.<ref>{{Cite web|date=12 July 2022|website=ISNA|url=https://www.isna.ir/news/1401042114426/قیام-گوهرشاد-دردناک-ترین-حادثه-تاریخ-معاصر-ایران|title=Goharshad Uprising: The most painful tragedy of modern Iranian history|access-date=14 May 2025}}</ref><ref>{{Cite web|date=12 July 2021|website=Imam Khomeini Portal|url=http://www.imam-khomeini.ir/fa/c13_22798/خاطرات/خاطرات_شخصیت_ها/خاطره_تلخ_امام_از_کشتار_در_مسجد_گوهرشاد|title=Imam Khomeini’s painful memory of the Goharshad massacre|access-date=14 May 2025}}</ref>

[[File:Behloul.jpg|thumb|258x258px|Mohammad-Taqi Behloul’s speeches in Goharshad Mosque deeply influenced the public against Reza Shah’s policies.]]

== Aftermath ==
After the massacre, Mohammad-Taqi Behloul fled to Afghanistan to avoid arrest. That same year, Ayatollah Seyyed Hossein Qomi was exiled to Iraq. The Goharshad uprising is considered a turning point of religious resistance against Reza Shah’s authoritarianism. Following the Islamic Revolution of 1979, this day was designated as Hijab and Chastity Day in Iran.<ref>{{Cite web|date=19 July 2020|website=IRNA|url=https://www.irna.ir/news/83851383/واقعه-مسجد-گوهرشاد-تقابل-رضاخان-با-اعتقادات-مذهبی|title=Goharshad incident: Reza Khan’s clash with religious beliefs|access-date=14 May 2025}}</ref>

At the time of the incident, the custodian of Astan Quds Razavi was Mohammad Vali Asadi, who maintained strong ties with local clerics. He believed that due to Mashhad’s religious nature, enforcement of the hat law would provoke unrest. Reza Shah, furious over the uprising, demanded investigations. The police chief of Mashhad was dismissed, and a report blamed Asadi for inciting the revolt. He was tried in a military court and sentenced to death. Prime Minister Foroughi, whose daughters were married into Asadi’s family, tried to intervene, but Reza Shah was so enraged that he dismissed Foroughi and forced him into retirement. It was later revealed that Reza Shah had found a letter from Foroughi to Asadi quoting Rumi: “In the claws of a bloodthirsty lion, what choice is there but surrender and submission?” Thus, the chapeau hat decree became tragically associated with the massacre at a sacred mosque.<ref>{{Cite web|website=Hamshahri Online|url=https://www.hamshahrionline.ir/news/685469/این-کلاه-آغشته-به-خون-است-دلیل-ابلهانه-رضا-خان-برای-اجباری|title=The blood-stained hat: Reza Shah’s foolish insistence on enforcing the chapeau|access-date=14 May 2025}}</ref>

== Number of casualties ==
According to historical sources, about 2,000 people were killed or wounded in this national tragedy.<ref>{{Cite web|date=12 July 2021|website=Imam Khomeini Portal|url=http://www.imam-khomeini.ir/fa/c13_22798/خاطرات/خاطرات_شخصیت_ها/خاطره_تلخ_امام_از_کشتار_در_مسجد_گوهرشاد|title=Imam Khomeini’s painful memory of the Goharshad massacre|access-date=14 May 2025}}</ref> Mohammad Ali Shoushtari, citing eyewitnesses, recorded the number of dead as 1,670. Ahmad Bahar mentioned 1,750 deaths in the Bahar newspaper in 1942, and Alireza Bayegan, another witness, confirmed the figure of 1,670.<ref>{{Cite web|date=24 October 2018|website=Tabnak|url=https://www.tabnak.ir/fa/tags/103198/1/واقعه-مسجد-گوهرشاد|title=Goharshad Mosque incident|access-date=14 May 2025}}</ref>
==References==
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Verses forgotten turning into snakes (hadith)

2025-04-11T18:54:28Z

Translation: Created page with "{{text start}} {{question}} There is a narration that those who memorize the Qur'an but later forget it and do not revise it, the verses will turn into snakes on the Day of Judgment and seize them. Is this authentic? {{question end}} {{Answer}} '''Verses forgotten turning into snakes''' is the content of a narration according to which, on the Day of Judgment, the verses a person memorized and then forgot will turn into snakes and be hung around their neck. Some believ..."

{{text start}}
{{question}}
There is a narration that those who memorize the Qur'an but later forget it and do not revise it, the verses will turn into snakes on the Day of Judgment and seize them. Is this authentic?
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{{Answer}}
'''Verses forgotten turning into snakes''' is the content of a narration according to which, on the Day of Judgment, the verses a person memorized and then forgot will turn into snakes and be hung around their neck. Some believe that the forgetfulness mentioned in this narration does not refer to memory weakness, and such individuals will not be held accountable. From their perspective, the forgetfulness here refers to negligence, such as ignoring the meanings of the verses and not acting upon their instructions. Other narrations support this interpretation.

== The Importance of Memorizing the Qur'an ==
Memorizing Qur'anic verses is a matter highly encouraged in the narrations. The Prophet (PBUH) is reported to have said that if God grants someone the ability to memorize the Qur'an, and that person believes someone else has been given something better than what he has received, he has belittled the greatest gift.<ref>Mohammadi Reyshahri, Mohammad, Mizan al-Hikmah, Qom, Maktab al-I'lam al-Islami, 1997, Vol. 8, p. 76.</ref>

There are also narrations emphasizing the importance of repetition and practice of memorized verses to retain them in memory.<ref>Hurr al-ʿĀmilī, Muhammad ibn al-Hasan, Wasāʾil al-Shīʿa, edited by Abdulrahim al-Rabbani al-Shirazi, Beirut, Dar Ihya' al-Turath al-ʿArabi, 1391 AH, Vol. 4, pp. 845–847.</ref> In some narrations, memorizing the Qur'an is considered valuable only when it leads to acting upon its instructions and guidance. Imam al-Sadiq (AS) said:
{{Arabic Text|الْحافِظُ لِلْقُرْءانِ الْعامِلُ بِهِ مَعَ السَّفَرَةِ الْكِرامِ الْبَرَرَةِ<ref>al-Kulaynī, Muhammad ibn Ya‘qūb, al-Kāfī, Tehran, Dar al-Kutub al-Islamiyyah, 4th edition, 1407 AH, Vol. 2, p. 603, Chapter: The Merit of the Carrier of the Qur'an, Hadith 2.</ref>
|Translation=He who memorizes the Qur'an and acts upon it will be with the noble and righteous angels.}}

== Text and Meaning of the Hadith ==
[[Shaykh al-Saduq]] narrates from Imam Ali (AS), who quotes the Prophet (PBUH):

{{Large Arabic|مَنْ تَعَلَّمَ الْقُرْآنَ ثُمَّ نَسِيَهُ لَقِيَ اللَّهَ يَوْمَ الْقِيَامَةِ مَغْلُولًا يُسَلِّطُ اللَّهُ عَزَّوَجَلَّ عَلَيْهِ بِكُلِّ آيَةٍ مِنْهُ حَيَّةً تَكُونُ قَرِينَتَهُ إِلَى النَّارِ إِلَّا أَنْ يَغْفِرَ اللَّهُ لَه<ref>al-Saduq, Muhammad ibn Ali, Man La Yahḍuruhu al-Faqīh, edited by Ali Akbar al-Ghaffari, Qom, Mu'assasat al-Nashr al-Islami, 1413 AH, Vol. 4, p. 12.</ref>
|Translation=Whoever learns the Qur'an and then forgets it, will meet God on the Day of Judgment chained, and for every verse forgotten, God Almighty will assign a snake that will accompany him to the Fire—unless God forgives him.}}

The content of this hadith has also been reported in other narrations from the Prophet (PBUH), though with some variations.<ref>al-Saduq, Muhammad ibn Ali, Thawāb al-A‘māl wa ‘Iqāb al-A‘māl, Qom, Dar al-Sharif al-Radi, 1406 AH, pp. 280–295.</ref>

At the beginning of the hadith, the phrase {{Arabic|وَ مَنْ تَعَلَّمَ الْقُرْآنَ}} appears. The word *ta‘allama* means "to learn," not specifically "to memorize." Thus, this narration has not been interpreted as limited to memorization. According to this hadith, God will assign a snake *for each verse*, not that the verses themselves will turn into snakes. This is understood from the preposition *bi* in the phrase *bi-kulli āyah*, which implies reciprocity or equivalence—not transformation.<ref>al-Saduq, Muhammad ibn Ali, Thawāb al-A‘māl wa ‘Iqāb al-A‘māl, translated by Ali Akbar Ghaffari, Tehran, Ketabforoushi-ye Saduq, 1984, p. 646, translator’s footnote on p. 12.</ref>

== Meaning of the Hadith: Neglect and Failure to Act ==
Researchers believe the threat mentioned in the narration applies to those who deliberately and negligently ignore the Qur'anic verses, particularly those who fail to act upon them. From this perspective, the narration does not apply to those who forget due to memory weakness. As evidence, in some versions of the narration, the phrase *muta‘ammidan* (deliberately) is added after *nasiyah* (he forgot).<ref>al-Saduq, Muhammad ibn Ali, al-Amālī, n.p., Mu’assasat al-Ba‘thah, n.d., p. 513.</ref>

It is also narrated from Imam al-Sadiq (AS) regarding a man who read (learned) the Qur'an and then forgot it three times. The Imam did not assign punishment to such a person.<ref name=":0" /> Some scholars believe that based on this narration, such a person is not sinful and will not be punished, though he has lost a great reward.<ref name=":0">Mazandarani, Muhammad Salih, Sharh al-Usul al-Kafi, with commentary by Abu al-Hasan al-Shi‘rani, edited by Ali Ashour, Beirut, Mu’assasat al-Tarikh al-‘Arabi, 1429 AH, Vol. 11, p. 34.</ref>
==References==
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