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Theocratic government

2026-04-27T06:41:17Z

Translationbot: ترجمه خودکار از ویکی فارسی

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What is a theocracy, or religious government? Is it endorsed by Islam?
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Theocracy, or religious government, refers to a system in which political power belongs to a religious authority and laws are implemented based on religious teachings. Examples of theocratic governments in ancient history ([[Egypt]], [[India]], [[China]]) and also in the [[Christianity|Christian]] world can be seen; in Christianity, although church leaders rejected the divinity of rulers, they considered the ruler a representative of [[God]] and did not accept opposition to him.

In the [[Islam|Islamic]] perspective, absolute sovereignty belongs to God, and any government is established by His permission; therefore, Islam does not accept Christian theocracy, which accepts rulers without accountability and oversight. In Islam, government is seen as a duty, not a privilege, and the ruler is merely an executor of divine law; this difference distinguishes Islamic theocracy from the common Christian theocracy.

== Concept of Theocracy ==
Theocracy (in English: Theocracy) means divine government or religious government.<ref>{{cite book|title=Comprehensive Political Dictionary|book title=Comprehensive Political Dictionary|first=Mohammad|last=Talouei|publisher=Elm Publishing}}</ref> In a theocratic government, the theoretical basis is that the government is from God and political power is in the hands of the supreme religious authority<ref>{{cite book|title=Political Encyclopedia|book title=Political Encyclopedia|first=Dariush|last=Ashouri|publisher=Morvarid Publications}}</ref> which holds both religious leadership and government in its hands<ref>{{cite book|title=Comprehensive Political Dictionary|book title=Comprehensive Political Dictionary|first=Mohammad|last=Talouei|publisher=Elm Publishing}}</ref> and interprets and implements God's commands.<ref>{{cite book|title=Political Encyclopedia|book title=Political Encyclopedia|first=Dariush|last=Ashouri|publisher=Morvarid Publications}}</ref>

== History of Theocracy ==
Theocracy or divine rule has appeared in various forms throughout history. One form existed in primitive societies such as [[Egypt]], [[India]], and [[China]].<ref>{{cite book|title=Principles of Islamic Government|book title=Principles of Islamic Government|first=Hossein|last=Javan Araste|publisher=Bustan Ketab Publications|page=30|location=Qom}}</ref> Another form emerged in the [[Christianity|Christian]] world, where church leaders, although they rejected the idea of the divinity of rulers, accepted a kind of direct delegation of the right of governance to religious leaders and considered the ruler responsible only to God, making absolute obedience to him obligatory and any opposition to him unacceptable.<ref>{{cite book|title=Principles of Islamic Government|book title=Principles of Islamic Government|first=Hossein|last=Javan Araste|publisher=Bustan Ketab Publications|page=30|location=Qom}}</ref>

== Theocracy from an Islamic Perspective ==
According to the Islamic worldview, the entire universe is the exclusive property of God<ref>Surah Al-Ma'idah, Verse 17.</ref> and no partner is conceivable for Him in this realm; therefore, fundamentally and essentially, there is no command other than His.<ref>Surah Al-An'am, Verse 57.</ref> Thus, sovereignty, whether in the [[cosmic order|cosmic system]] or in the [[legislative order|legislative system]], is exclusive to God. God is the source of all powers, and Islamic Sharia is the only source, origin, and foundation of legislation, because creation, [[cosmic and legislative lordship|lordship]], and creativity are exclusive to God.<ref>{{cite book|title=Principles of Islamic Government|book title=Principles of Islamic Government|first=Hossein|last=Javan Araste|publisher=Bustan Ketab Publications|page=135|location=Qom}}</ref>

For this reason, Article 2 of the Constitution of the [[Islamic Republic of Iran and the Goals of the Revolution|Islamic Republic]] states: "The Islamic Republic is a system based on faith in the One God, the exclusivity of sovereignty and legislation to Him, and the necessity of submission to His command." Or Article 56 declares: "Absolute sovereignty over the world and man belongs to God, and considering this sovereignty, whether based on religious principles or in accordance with the constitutional standards of the Islamic Republic, it is exclusive to God."

On this basis, no human being has the right to sovereignty or guardianship over human society unless it is from the Creator and Maker of man. The prophets and divine saints, who exercise sovereignty and guardianship over human society, have their guardianship as a manifestation of God's guardianship and by His permission and command.<ref>{{cite book|title=Guardianship of the Jurist (Guardianship of Jurisprudence and Justice)|book title=Guardianship of the Jurist (Guardianship of Jurisprudence and Justice)|first=Abdullah|last=Javadi Amoli|publisher=Isra Publications|page=148}}</ref>

Based on Islamic logic, [[guardianship|wilayah]] and absolute sovereignty belong to God, and for this reason, any sovereignty and guardianship, whether cosmic or legislative, is realized only by God's permission.<ref>{{cite book|title=Principles of Islamic Government|book title=Principles of Islamic Government|first=Hossein|last=Javan Araste|publisher=Bustan Ketab Publications|page=138|location=Qom}}</ref> Nevertheless, Islam, while believing in divine sovereignty and its manifestation in the era of occultation in [[Obedience to the Guardianship of the Jurist|Guardianship of the Jurist]], does not accept the theocracy that exists in its established form in the Christian world.<ref>{{cite book|title=Principles of Islamic Government|book title=Principles of Islamic Government|first=Hossein|last=Javan Araste|publisher=Bustan Ketab Publications|page=301|location=Qom}}</ref> Or in other words, common Christian theocracies have no connection with divine sovereignty in Islam.<ref>{{cite book|title=Principles of Islamic Government|book title=Principles of Islamic Government|first=Hossein|last=Javan Araste|publisher=Bustan Ketab Publications|page=28 and 29|location=Qom}}</ref> Because Christian theocracy, given that government is delegated to an individual without any reason and there is no oversight over his actions, and the ruler does not consider himself accountable to the people, has no similarity or correspondence with reasonable, accountable, and critique-receptive sovereignty that is subject to divine Sharia.<ref>{{cite book|title=Principles of Islamic Government|book title=Principles of Islamic Government|first=Hossein|last=Javan Araste|publisher=Bustan Ketab Publications|page=28 and 29|location=Qom}}</ref> Rather, in Islam and [[Islamic Republic and Ideals of the Revolution|Islamic government]], in addition to the fact that the ruler is the law of God, not a person<ref>{{cite book|title=Guardianship of the Jurist (Guardianship of Jurisprudence and Justice)|book title=Guardianship of the Jurist (Guardianship of Jurisprudence and Justice)|first=Abdullah|last=Javadi Amoli|publisher=Isra Publications|page=256}}</ref> and government is a duty, not a privilege,<ref>{{cite book|title=Guardianship of the Jurist (Guardianship of Jurisprudence and Justice)|book title=Guardianship of the Jurist (Guardianship of Jurisprudence and Justice)|first=Abdullah|last=Javadi Amoli|publisher=Isra Publications|page=254}}</ref> and the supreme religious authority is merely an expounder and executor of the law.<ref>{{cite book|title=Guardianship of the Jurist (Guardianship of Jurisprudence and Justice)|book title=Guardianship of the Jurist (Guardianship of Jurisprudence and Justice)|first=Abdullah|last=Javadi Amoli|publisher=Isra Publications|page=464}}</ref> Therefore, this type of government has no connection with [[Concept and Status of Religion in the West|Western]] theocracy, past or present.<ref>{{cite book|title=Principles of Islamic Government|book title=Principles of Islamic Government|first=Hossein|last=Javan Araste|publisher=Bustan Ketab Publications|page=301|location=Qom}}</ref>

==Introduction for Further Study==
# Qadrdan Qoramlaki, Mohammad Hassan, *Secularism in Christianity and Islam*, Publications of the Islamic Propagation Office of the Qom Seminary.

==See also==
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* [[Moral Nature of Religious Government]]
* [[Legitimacy of Religious Government]]
* [[Religious Government from the Perspective of Shia and Sunni]]
* [[Necessity of Forming a Religious Government from the Shia Perspective]]

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[[fa:حکومت دینی]]

The Bodies of Prophets and Imams After Death

2026-04-26T21:40:29Z

Translationbot: ترجمه خودکار از ویکی فارسی

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Is the preservation of the bodies of prophets and imams mentioned in traditions?
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Among Islamic sources, there are two categories of [[traditions]]: one group refers to a type of life for prophets and imams after their death, believing that their bodies remain unchanged and present in the grave with a certain kind of life. In contrast, another group of traditions speaks of their ascension and the transfer of their bodies to the heavens. Both categories of traditions have supporters and opponents.

== In Traditions ==
[[Shia]] and [[Sunni]] sources have reported various traditions regarding the bodies of prophets, successors, and imams after their death. Generally, two types of traditions have been introduced on this topic. Some traditions speak about the preservation of the bodies and the connection of the soul to these bodies after death. In contrast, a group of traditions refers to the ascension of the bodies to the heavens.

=== First Category ===
These traditions indicate that prophets and divinely infallible saints, even after their death and passing, do not suffer from decay and disintegration of their bodies and possess a type of life. Their [[vision of spirits by people of the world|souls]] never lose their connection with their pure bodies. Some of these traditions explicitly describe the imams and prophets as alive but in the grave, although they will have a specific type of life.

It is narrated from the Messenger of God (PBUH) that he said: {{Arabic text|الانبیاء صلوات الله علیهم أحیاء فی قبورهم یصلّون|Translation=The prophets, upon whom be the prayers of God, are alive in their graves and they pray}}.<ref>Korani, Ali, Al-Aqaid Al-Islamiyyah, Markaz Al-Mustafa, Vol. 4, p. 400.</ref> And it is also narrated from him that he said: {{Arabic text|انّ الله حرّم علی الارض ان تأکل اجساد الانبیاء|Translation=God has forbidden the earth from consuming the bodies of the prophets}}<ref>Op. cit.</ref> and {{Arabic text|ان الانبیاء احیاء فی قبورهم|Translation=The prophets are alive in their graves}}.<ref>Sho'ayni, Muhammad bin Ali, Nill al-Awtar, Vol. 3, p. 305, Dar al-Jalil.</ref> And it is also narrated from the Messenger of God (PBUH) that he said: {{Arabic text|مررت بموسی لیلة اسری بی عند الکئیب الاحمر و هو قائم یصلّی فی قبره|Translation=On the night of my ascension, when I passed by the Red Hill (where Moses (AS) is buried), I saw Moses (AS) praying in his grave.}}<ref>Op. cit.</ref>

In the noble book [[Usul al-Kafi]], in the chapter prohibiting climbing on the pure grave of the Prophet of Islam (PBUH), it is narrated from [[Imam Sadiq (AS)]] that he said: {{Arabic text|من برای احدی از شما دوست ندارم که بالای آن دیوار مسجد که مشرف به قبر شریف است بر آید و او را تأمین نمی‌کنم که چیزی ببیند که کور شود يا ببيند که پیغمبر ایستاده نماز می‌خواند|Translation=I do not like for any of you to climb up that wall of the mosque overlooking the noble grave, and I do not guarantee that he will not see something that blinds him or see the Prophet standing and praying}}.<ref>Kulayni, Muhammad bin Ya'qub, Usul al-Kafi, Vol. 3, p. 301.</ref>

=== Second Category ===
Traditions have been reported in Islamic sources indicating the ascension and transfer of the bodies of prophets and infallible imams (AS) after [[death]] towards the heavens. These traditions confirm that the bodies have been transferred from their graves to the heavens and there they enjoy blessings in the presence of their Lord. In a tradition, it is stated: {{Arabic text|ان الانبیاء خاصّة و الائمة(ع) من بعدهم ینقلون باجسادهم و ارواحهم من الارض الی السماء فیتنعّمون فی اجسادهم التي کانوا فیها، عند مقامهم فی الدنیا|Translation=The prophets and the imams after them, their pure bodies and souls are transferred from the earth to the heaven, then they enjoy themselves in the same bodies they had in the world, in the presence of their Lord}}.<ref>. Mufid, Muhammad bin Muhammad, Tashih al-I'tiqad, p. 91, Publications of the World Congress of Sheikh Mufid, Qom, 1413 AH.</ref>

In another hadith, it is stated: {{Arabic text|انبیا و ائمه بعد از آنان اجساد و دیدار ارواح با اهل دنیارواحشان از زمین به آسمان منتقل گردیده و در اجسادی که در دنیا، با آن زندگی می‌کردند متنعّم می‌گردند و این ویژگی مخصوص حجج الهی می‌باشد نه دیگر مردم|Translation=The prophets and imams after them, their bodies and souls are transferred from the earth to the heaven, and they enjoy themselves in the bodies with which they lived in the world, and this characteristic is specific to the divine proofs, not other people}}<ref>. Majlisi, Muhammad Baqir, Bihar al-Anwar, Vol. 58, p. 45.</ref> And in some traditions, it is narrated from the Messenger of God (PBUH) that he said: {{Arabic text|أنا اکرم علی ربّي ان یترکنی فی قبری بعد ثلاث|Translation=I am too dear to my Lord to be left in my grave after three days.}}.<ref>. Asqalani, Ibn Hajar, Talkhis al-Habir, Vol. 5, p. 198, Dar al-Fikr.</ref> And similar traditions have been narrated from the infallible imams (AS) regarding the pure imams (AS). And in some traditions, it is narrated from the Messenger of God (PBUH) that he said: {{Arabic text|الانبیاء لا یترکون فی قبورهم بعد اربعین لیلة، لکنّهم یصلّون بین یدی الله تعالی حتی ینفخ فی الصور|Translation=The prophets are not left in their graves after forty nights, but they pray before God Almighty until the Trumpet is blown}}<ref>. Sharbini Khattib, Muhammad, Mughni al-Muhtaj, Vol. 1, p. 347, Dar Ihya al-Turath al-Arabi.</ref>

== Views of Scholars ==
Both categories of traditions have been considered by scholars, and opinions and arguments have been presented regarding their authenticity or rejection. In this regard, [[Sheikh Mahmoud bin Fathallah al-Husayni]] has authored a treatise titled [[Risalat Abdan al-Anbiya (AS) fi Quburhum|“Risalat Abdan al-Anbiya (AS) fi Quburhum”]], in which he has generally rejected the issue of the transfer of bodies from the grave to the heaven and has responded to the traditions cited in support of this view.<ref>. Tehrani, Aqa Bozorg, Al-Dhari'a, Vol. 15, p. 238.</ref> In contrast, some other scholars, such as [[Sheikh Mufid]], have given opinions based on the second category of these traditions.{{source|date=October 2024}}{{end answer}}

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[[fa:اجساد پیامبران و امامان پس از مرگ]]

Attack on Fatima's house in Sunni sources

2026-02-23T05:37:04Z

Translationbot: ترجمه خودکار از ویکی فارسی

{{شروع متن}}
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Has the incident of the attack on [[Fatimah's (s.a.) house|Lady Fatimah's (s.a.) house]] also been mentioned in Sunni sources?
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{{پاسخ}}
{{درگاه|Fatimiyyah}}Some [[Ahl al-Sunnah]] scholars, regarding the life of [[Lady Fatimah (s.a.)|Lady Fatimah Zahra (s.a.)]], have pointed to the lack of authentic documentation concerning the incident of the [[attack on Fatimah's (s.a.) house|attack on her house]] and the miscarriage of [[Muhsin ibn Ali (a.s.)|Muhsin ibn Ali (a.s.)]] during this event. Furthermore, they consider explicit statements about the [[martyrdom of Lady Fatimah (s.a.)]] to be without reliable evidence in historical and narrative sources. Nevertheless, numerous sources among Sunni historical and narrative books refer to the attack on Lady Zahra's house by [[Umar ibn al-Khattab]] under the orders of [[Abu Bakr]], some of which have been trusted by Sunni scholars.

== Attack on the House in Sunni Sources ==
In Sunni sources, both historical and narrative, the incident of the attack on Lady Zahra's (s.a.) house has been mentioned. The most important of these are listed below:
* [[Ibn Abi Shaybah]], one of the great Sunni scholars (d. 235 AH), in his book ''Musannaf fi al-Ahadith wa al-Athar'', narrates an account of Umar ibn al-Khattab's attack on Fatimah Zahra's (s.a.) house: {{متن عربی|حَدَّثَنَا مُحَمَّدُ بْنُ بِشْرٍ، نا عُبَیدُ اللهِ بْنُ عُمَرَ، حَدَّثَنَا زَیدُ بْنُ أَسْلَمَ، عَنْ أَبِیهِ أَسْلَمَ أَنَّهُ حِینَ بُویعَ لِأَبِی بَکرٍ بَعْدَ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَیهِ وَسَلَّمَ کانَ عَلِی وَالزُّبَیرُ یدْخُلَانِ عَلَى فَاطِمَةَ بِنْتِ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَیهِ وَسَلَّمَ فَیشَاوِرُونَهَا وَیرْتَجِعُونَ فِی أَمْرِهِمْ، فَلَمَّا بَلَغَ ذَلِک عُمَرَ بْنَ الْخَطَّابِ خَرَجَ حَتَّى دَخَلَ عَلَى فَاطِمَةَ فَقَالَ: «یا بِنْتَ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَیهِ وَسَلَّمَ، وَاللَّهِ مَا مِنْ أَحَدٍ أَحَبَّ إِلَینَا مِنْ أَبِیک، وَمَا مِنْ أَحَدٍ أَحَبَّ إِلَینَا بَعْدَ أَبِیک مِنْک، وَایمُ اللَّهِ مَا ذَاک بِمَانِعِی إِنِ اجْتَمَعَ هَؤُلَاءِ النَّفَرُ عِنْدَک، أَنْ أَمَرْتُهُمْ أَنْ یحَرَّقَ عَلَیهِمِ الْبَیتُ. قَالَ: فَلَمَّا خَرَجَ عُمَرُ جَاءُوهَا فَقَالَتْ: تَعْلَمُونَ أَنَّ عُمَرَ قَدْ جَاءَنِی وَقَدْ حَلَفَ بِاللَّهِ لَئِنْ عُدْتُمْ لَیحَرِّقَنَّ عَلَیکمُ الْبَیتَ وَایمُ اللَّهِ لَیمْضِینَّ لِمَا حَلَفَ عَلَیهِ…|translation=When people pledged allegiance to Abu Bakr, Ali and Zubayr were consulting in Fatimah's house. This news reached Umar ibn al-Khattab. He came to Fatimah's house and said: 'O daughter of the Messenger of Allah! No one is dearer to us than your father, and after your father, no one is dearer to us than you. But by Allah, this affection will not prevent me from ordering them to burn the house upon them if these people gather in your house.' He said this and left. When Ali [a.s.] and Zubayr returned home, the noble daughter of the Prophet said to Ali [a.s.] and Zubayr: 'Umar came to me and swore by Allah that if you gather again, he will burn the house upon you. By Allah, he will carry out what he swore!'}}" <ref>{{یادکرد کتاب|عنوان=Al-Musannaf fi al-Ahadith wa al-Athar|سال=1409|نام=Abdullah ibn Muhammad|نام خانوادگی=Abi Shaybah|ناشر=Dar al-Fikr|جلد=8|صفحه=572|زبان=عربی|مکان=Beirut|ویرایش=|پیوند=}}</ref>
* [[Al-Baladhuri]] (d. 279 AH), in his book ''[[Ansab al-Ashraf]]'', narrates an account of taking allegiance from [[Ali (a.s.)|Lady Ali (a.s.)]]. He writes: {{متن عربی|بعث أبوبکر عمربن الخطاب إلى علی حین قعد عن بیعته، و قال: ائتنی به بأعنف العنف…|translation=When Ali refused to pledge allegiance to Abu Bakr, Abu Bakr sent Umar ibn al-Khattab after him and told him: 'Bring Ali to me with the utmost harshness!'}}" <ref>{{یادکرد کتاب|عنوان=Ansab al-Ashraf|سال=1417|نام=Ahmad ibn Yahya ibn Jabir|نام خانوادگی=Al-Baladhuri|ناشر=Dar al-Fikr|جلد=1|صفحه=587|زبان=عربی|مکان=Beirut|ویرایش=|پیوند=}}</ref>
* [[Al-Baladhuri]], a great Sunni hadith scholar, narrates: Abu Bakr sent for Ali (a.s.) to pledge allegiance, but Ali (a.s.) refused. Then Umar moved with a wick (flammable material) and encountered Fatimah at the door of the house. Fatimah said: "O son of al-Khattab, I see you are about to burn my house!" Umar said: "Yes, this act is to support what your father was sent for!" <ref>{{یادکرد کتاب|عنوان=Ansab al-Ashraf|سال=1338|نام=Ahmad ibn Yahya|نام خانوادگی=Baladhuri|ناشر=Mu'assasat al-A'lami li al-Matbu'at|صفحه=586|مکان=Beirut - Lebanon}}</ref>
* [[Ibn Qutaybah]] writes: Abu Bakr inquired about those who refused to pledge allegiance to him and gathered in Ali's house, and he sent Umar after them. He came to Ali's (a.s.) door and called everyone to come out, but they refused to leave the house. At this point, Umar asked for firewood and said: "By the God in whose hand is Umar's soul, either you come out or I will burn the house with you in it." A man said to Umar: "O [[Abu Hafs]] (Umar's kunya), Fatimah, the daughter of the Prophet, is in this house." He said: "So be it!" Ibn Qutaybah continues this story in a more poignant and painful manner, saying: Umar came to Fatimah's door with a group. They knocked on the door. When Fatimah heard their voices, she cried out loudly: "O Messenger of Allah, after you, what calamities have befallen us from the son of al-Khattab and the son of Abi Quhafah!" The people who were with Umar, when they heard Zahra's voice and her crying, turned back; but Umar remained with a group and brought Ali out of the house, took him to Abu Bakr, and told him: "Pledge allegiance!" Ali (a.s.) said: "What if I don't pledge allegiance?" They said: "By the God besides whom there is no god, we will strike your neck." <ref>{{یادکرد کتاب|عنوان=Al-Imamah wa al-Siyasah|سال=1410|نام=Abdullah ibn Muslim|نام خانوادگی=Ibn Qutaybah|ناشر=Dar al-Adwa'|صفحه=12|مکان=Beirut - Lebanon}}</ref>
* [[Muhammad ibn Jarir al-Tabari]] I (d. 310 AH), in his book ''[[Tarikh al-Tabari]]'', narrates an account concerning the incident of the attack on Fatimah Zahra's (s.a.) house: {{متن عربی|حدثنا ابن حمید قال حدثنا جریر عن مغیرة عن زیاد بن کلیب قال: «أتى عمر بن الخطاب منزل علی وفیه طلحة والزبیر ورجال من المهاجرین فقال والله لاحرقن علیکم أو لتخرجن إلى البیعة فخرج علیه الزبیر مصلتا بالسیف فعثر فسقط السیف من یده فوثبوا علیه فأخذوه|translation=Ibn Humayd narrated to us, saying Jarir narrated to us from Mughirah from Ziyad ibn Kulayb, who said: 'Umar ibn al-Khattab came to Ali ibn Abi Talib's (a.s.) house, and Talhah, Zubayr, and some men from the Muhajirun were in it. He shouted: "By Allah, I will burn it upon you unless you come out to pledge allegiance!" Zubayr came out with a drawn sword, but he stumbled, and the sword fell from his hand. They rushed upon him and seized him.'}}" <ref>{{یادکرد کتاب|عنوان=Tarikh al-Umam wa al-Muluk|سال=|نام=Abi Ja'far Muhammad ibn Jarir|نام خانوادگی=Al-Tabari|ناشر=Al-A'lami li al-Matbu'at|جلد=2|صفحه=443|زبان=عربی|مکان=Beirut|ویرایش=|پیوند=}}</ref>
* [[Al-Tabari]] writes: Umar ibn al-Khattab came to Ali's house, where a group of Muhajirun had gathered. He turned to them and said: Zubayr came out of the house with a drawn sword. Suddenly, his foot slipped, the sword fell from his hand, and others rushed upon him and seized him. <ref>{{یادکرد کتاب|عنوان=Tarikh Tabari|سال=303|نام=Muhammad ibn Jarir ibn Yazid|نام خانوادگی=Tabari|جلد=2|صفحه=443}}</ref>
* [[Ibn Abd Rabbih]] (d. 328 AH), regarding the night of the attack on Fatimah's (s.a.) house, writes: {{متن عربی|اَلَّذِینَ تَخَلَّفُوا عَنْ بَیْعَهِ أبِی‌بَکرٍ… فَأمّا عَلِیٌّ وَ الْعَبّاسُ وَ الزُبَیْرُ فَقَعَدُوا فِی بَیْتِ فاطِمَهَ حَتّی بَعَثَ إلَیْهِمْ أبُوبَکرٍ، عُمَرَ بْنَ الْخَطّابِ؛ لِیُخْرِجَهُمْ مِنْ بَیْتِ فاطِمَهَ، وَ قالَ لَهُ:إنْ أبَوْا فَقاتِلْهُمْ! فَأقْبَلَ عُمَرُ بِقَبَسٍ مِنْ نارٍ عَلی أنْ یُضْرِمَ عَلَیْهِمُ الدّارَ…|translation=Those who refused to pledge allegiance to Abu Bakr… As for Ali, Abbas, and Zubayr, they remained in Fatimah's house until Abu Bakr sent Umar ibn al-Khattab to them to bring them out of Fatimah's house, and he told him: 'If they refuse, fight them!' So Umar came with a brand of fire to set the house ablaze upon them.'}}" <ref>{{یادکرد کتاب|عنوان=Al-Iqd al-Farid|سال=1353|نام=|نام خانوادگی=Ibn Abd Rabbih|ناشر=Dar al-Kutub al-Ilmiyyah|جلد=3|صفحه=64|زبان=Arabic|مکان=Cairo|ویرایش=|پیوند=}}</ref>
* [[Al-Mas'udi]] (d. 346 AH)<ref group="Note">There are disagreements among researchers regarding the personality of Mas'udi. Sunni sources indicate that he was a follower of the Sunni school of thought. Al-Dhahabi identifies Mas'udi as a Mu'tazili and mentions this in his works, including ''Siyar A'lam al-Nubala'' and ''Tadhkirat al-Huffaz''. In contrast, Al-Subki in ''Al-Tabaqat al-Shafi'iyyah al-Kubra'' refers to him as a follower of the Shafi'i school. This diversity of views indicates a difference of opinion among historical sources regarding his religious inclination. (See: Shahroudi, Ali ('''1403'''). "A Study of the Chain of Narration of the Reports of the Attack on Fatimah Zahra's House in Shi'a Sources." ''Islamical''. '''1''' (1): '''6–40''').</ref> in his book ''[[Muruj al-Dhahab]]'' writes: {{متن عربی|وَ کانَ عُروَةُ بنُ الزُبَیرِ یُعَذِّرُ أخاهُ عَبدَاللهِ فِی حَصرِ بَنِـی‌هاشِـمٍ فِی الشِعبِ وَ جَمعِهِ الحَطَبَ لِیُحرِقَهُم وَ یَقُولُ: إنَّما أرادَ بِذلِک ألّا تَنتَشِرَ الکلِمَةُ وَ لایَختَلِفَ المُسلِمُونَ وَ أن یَدخُلُوا فِی الطاعَةِ فَتَکونَ الکلِمَةُ واحِدَةً، کما فَعَلَ عُمَرُبنُ الخَطّابِ بِبَنِی‌هاشِمٍ لَمّا تَأخَّرُوا عَن بَیعَـةِ أبِی‌بَکرٍ، فَإنَّهُ أحضَرَ الحَطَبَ لِیُحرِقَ عَلَیهِم الدارَ.|translation=Urwah ibn al-Zubayr would excuse his brother Abdullah [ibn al-Zubayr ibn al-Awwam] for besieging Banu Hashim in the valley and gathering firewood to burn them, saying: 'He only intended by that that discord should not spread and Muslims should not differ, and that they (Banu Hashim) should enter into obedience, so that the word would be one, just as Umar ibn al-Khattab did with Banu Hashim when they delayed pledging allegiance to Abu Bakr, for he brought firewood to burn the house upon them.'}}" <ref>{{یادکرد کتاب|عنوان=Muruj al-Dhahab|سال=1283|نام=|نام خانوادگی=Mas'udi|ناشر=Bulaq|جلد=2|صفحه=79|زبان=Arabic|مکان=|ویرایش=|پیوند=}}</ref>
* [[Ibrahim ibn Muhammad al-Juwayni]] (d. 730 AH), a Sunni scholar, in his book ''[[Fara'id al-Simtayn]]'' narrates from the [[Prophet Muhammad (s.a.w.)|Messenger of Allah (s.a.w.)]]: {{متن عربی|أنبأنی الشیخ ابوطالب علی بن أنجب بن عبید الله بن الخازن عن کتاب الامام برهان الدین أبی الفتح ناصر بن أبی المکارم المطرزی عن أبی المؤید ابن الموفق، أنبانا علی بن أحمد بن موسی الدقاق قال: أنبانا محمد ابن أبی عبدالله الکوفی، قال: أنبانا موسى بن عمران النخعی، عن عمه الحسین بن یزید النوفلی، عن الحسن بن علی بن أبی حمزة، عن أبیه، عن سعید بن جبیر، عن ابن‌عباس، قال: إن رسول‌الله صلى الله علیه وآله قال: «... وأما ابنتی فاطمة، فإنها سیدة نساء العالمین من الاولین والآخرین، وهی بضعة منی، و… إنی لما رأیتها ذکرت ما یصنع بها بعدی، کأنی بها وقد دخل الذل بیتها، وانتهکت حرمتها، وغصبت حقها، ومنعت إرثها، وکسر جنبها، وأسقطت جنینها، وهی تنادی: یا محمداه، فلا تجاب، وتستغیث فلا تغاث، فلا تزال بعدی محزونة مکروبة باکیة،... ثم یبتدئ بها الوجع فتمرض… فتقول عند ذلک: یا رب، إنی قد سئمت الحیاة، وتبرمت بأهل الدنیا، فألحقنی بأبی. فیلحقها الله عز وجل بی، فتکون أول من یلحقنی من أهل بیتی، فتقدم علی محزونة مکروبة مغمومة مغصوبة مقتولة، فأقول عند ذلک: اللهم العن من ظلمها، وعاقب من غصبها، وأذل من أذلها، وخلد فی نارک من ضرب جنبها حتى ألقت ولدها، فتقول الملائکة عند ذلک: آمین…»|translation=Ibn Abbas says: The Messenger of Allah (s.a.w.) said: 'As for my daughter Fatimah, she is the mistress of the women of the worlds from the first and the last, and she is a part of me… When I see her, I remember what will be done to her after me. It is as if I see her house entered by humiliation, her sanctity violated, her right usurped, her inheritance denied, her side broken, and her fetus miscarried. She will cry out: "O Muhammad!" but receive no answer. She will seek help, but no help will be given. She will remain after me sorrowful, distressed, and weeping… Then pain will begin for her, and she will fall ill… At that point, she will say: "O Lord, I have grown weary of life and disgusted with the people of the world, so join me with my father." So Allah, the Exalted, will join her with me, and she will be the first of my Ahl al-Bayt to join me. She will come to me sorrowful, distressed, grieved, usurped, and killed. At that point, the Messenger of Allah (s.a.w.) said: "O Allah, curse whoever wronged her, punish whoever usurped her right, humiliate whoever humiliated her, and eternally place in Your fire whoever struck her side until she miscarried her child." At that, the angels will say: "Amen…"}}" <ref>{{یادکرد کتاب|عنوان=Fara'id al-Simtayn fi Fada'il al-Murtada wa al-Batul wa al-Sibtayn wa al-A'immah min Dhurriyyatihim|سال=1428|نام=Ibrahim|نام خانوادگی=Juwayni Khurasani|ناشر=Dar al-Habib|جلد=2|صفحه=34|زبان=Arabic|مکان=Qom|ویرایش=|پیوند=}}</ref>
* [[Abu al-Fida]] (d. 732 AH), a Sunni historian, writes about the issue of taking allegiance from [[Ali (a.s.)|Lady Ali (a.s.)]]: {{متن عربی|وکذلک تخلف عن بیعه أبی بکر أبو سفیان من بنی أمیه ثم إن أبا بکر بعث عمر بن الخطاب إِلى علی ومن معه لیخرجهم من بیت فاطمه رضی الله عنها، وقال: إِن أبوا علیک فقاتلهم. فأقبل عمر بشیء من نار على أن یضرم الدار، فلقیته فاطمه رضی الله عنها وقالت: إِلى أین یا ابن الخطاب؟ أجئت لتحرق دارنا؟ قال: نعم.|translation=And among those from Banu Umayyah who did not pledge allegiance to Abu Bakr was Abu Sufyan. Then Abu Bakr sent Umar ibn al-Khattab to Ali [a.s.] and those with him to bring them out of Fatimah's (r.a.) house, and he said: 'If they refuse, fight them.' Then Umar came with a brand of fire to set the house ablaze; and with that, he came to the door of Fatimah Zahra's [s.a.] house. At this moment, Fatimah Zahra [s.a.] said: 'What are you doing, O son of al-Khattab? Have you come to burn our [Ahl al-Bayt's] house?' Umar said: 'Yes!'"}} <ref>{{یادکرد کتاب|عنوان=Al-Mukhtasar fi Akhbar al-Bashar|سال=|نام=|نام خانوادگی=Abu al-Fida|ناشر=Intisharat al-Matba'ah al-Husayniyyah al-Misriyyah|جلد=1|صفحه=164|زبان=Arabic|مکان=Cairo|ویرایش=|پیوند=}}</ref>
* [[Umar Rida Kahhalah]] (d. 1408 AH), a renowned Sunni researcher and author, in his book ''[[A'lam al-Nisa]]'', after quoting [[Ibn Qutaybah]]'s narration from ''[[Al-Imamah wa al-Siyasah]]'', states: {{متن عربی|وقال عمر: والذى نفس عمر بیده لتخرجنّ أو لأحرقنّها على من فیها! فقیل له: یا أباحفص إنّ فیها فاطمه!! فقال: وإن.|translation=Umar said: 'By Him in whose hand is Umar's soul, you shall either come out or I will burn it upon whoever is in it!' He was told: 'O Abu Hafs, Fatimah is in it!' He replied: 'Even if she is!'"}} <ref>{{یادکرد کتاب|عنوان=A'lam al-Nisa|سال=1283|نام=Umar Rida|نام خانوادگی=Kahhalah|ناشر=Mu'assasat al-Risalah|جلد=4|صفحه=114|زبان=Arabic|مکان=|ویرایش=|پیوند=}}</ref>

== Views of Sunni Scholars ==
Despite the denial by some Sunni scholars regarding the existence of authentic hadiths and reports in Shi'a sources to prove the attack on Lady Zahra's (s.a.) house, numerous hadiths and reports in Sunni sources also refer to the martyrdom of Lady Zahra and the attack on her house. Below are the views of some Sunni scholars:
* [[Ibn Abi al-Hadid al-Mu'tazili]] (d. 656 AH) quotes his teacher, Abu Ja'far al-Naqib, who made a statement about the miscarriage of [[Muhsin ibn Ali (a.s.)|Muhsin ibn Ali (a.s.)]]. In this narration, he says: {{متن عربی|إذا کانَ رَسُولُ اللهِ صلّی الله علیه وآله أباحَ دَمَ هَبّارِ بنِ الأسوَدِ، لِأنَّهُ رَوَّعَ زَینَبَ فَألقَت ذا بَطنِها، فَظَهَرَ الحالُ أنَّهُ لَو کانَ حَیّاً لَأباحَ دَمَ مَن رَوَّعَ فاطِمَةَ حَتّی ألقَت ذا بَطنِها.» فَقُلتُ: أروِی عَنک مایَقُولُهُ قَومٌ: «إنَّ فاطِمَةَ رُوِّعَت فَألقَت المُحسِنَ.»؟ فَقالَ: «لاتَروِهِ عَنِّی وَ لا تَروِ عَنِّی بُطلانَهُ، فَإنِّی مُتَوَقِّفٌ فِی هذا المَوضِعِ|translation=If the Messenger of Allah (s.a.w.) permitted the shedding of Habbār ibn al-Aswad's blood because he frightened Zaynab, causing her to miscarry, then it is clear that if he were alive, he would have permitted the shedding of the blood of whoever frightened Fatimah [a.s.] until she miscarried her child.' [Ibn Abi al-Hadid says:] I said: 'Shall I narrate from you what some people say: "Fatimah [a.s.] was frightened and miscarried Muhsin"?' He replied: 'Do not narrate it from me, nor narrate its invalidity from me, for I am hesitant on this matter [and I remain silent!].'}}" <ref>{{یادکرد کتاب|عنوان=Sharh Nahj al-Balaghah Ibn Abi al-Hadid|سال=|نام=|نام خانوادگی=Ibn Abi al-Hadid|ناشر=Isma'iliyan|جلد=14|صفحه=193|زبان=Arabic|مکان=|ویرایش=|پیوند=}}</ref> Abu Ja'far al-Naqib, by comparing the incident of Muhsin ibn Ali's (a.s.) miscarriage with the incident of Zaynab bint Rasul (s.a.w.), emphasizes the oppression of Fatimah Zahra (s.a.). He points to the similarity between these two incidents, where Sunnis consider Zaynab's death a martyrdom, while Fatimah Zahra (s.a.), who passed away three months after her miscarriage, is often not considered a martyr. This comparison highlights the unequal approach of Sunnis to these events. <ref>{{یادکرد ژورنال|نام۱=Ali|نام خانوادگی۱=Shahroudi|سال=1403|دوره=1|شماره=1|عنوان=A Study of the Chain of Narration of the Reports of the Attack on Fatimah Zahra's House in Shi'a Sources|صفحه=6-40|ژورنال=Islamical}}</ref>
* [[Hasan Farhan al-Maliki]], a contemporary Sunni scholar, writes about the incident of the attack: {{متن عربی|ولکن حزب علی کان أقل عند بیعة عمر منه عند بیعة أبی بکر الصدیق نظراً لتفرقهم الأول عن علی بسبب ما رواه من بوادر الفتنهٔ آلتی انتهت بمداهمة بیت فاطمة فی أول عهد أبی بکر وإکراه بعض الصحابة الذین کانوا مع علی على بیعة أبی بکر فکانت لهذه الخصومة والمداهمة (وهی ثابتة بأسانید صحیحة) ذکرى مؤلمة لا یحبون تکرارها.|translation=However, Ali's [a.s.] party was smaller during Umar's allegiance than during Abu Bakr al-Siddiq's allegiance, due to their initial dispersion from Ali because of what was narrated about the beginnings of the tribulation that ended with the raid on Fatimah's house at the beginning of Abu Bakr's reign and the coercion of some companions who were with Ali to pledge allegiance to Abu Bakr. This hostility and raid (which is proven by authentic chains of narration) left a painful memory that they do not wish to repeat.'}}" <ref>{{یادکرد کتاب|عنوان=Qira'ah fi Kutub al-Aqa'id al-Madhhab al-Hanbali Namudhajan|سال=1430|نام=Hasan ibn Farhan|نام خانوادگی=al-Maliki|ناشر=Markaz Dirasat al-Tarikhiyyah|جلد=|صفحه=46|زبان=Arabic|مکان=|ویرایش=|پیوند=}}</ref> Hasan Farhan, in a footnote to the same passage, writes: {{متن عربی|کنت أظن المداهمة مکذوبة لا تصح، حتى وجدت لها أسانید قویة منها ما أخرجه ابن أبی شیبة فی المصنف بسند صحیح عن أسلم مولى عمر وغیر ذلک.|translation=I used to think that the story of the raid was fabricated and not authentic, until I found strong chains of narration for it, including what Ibn Abi Shaybah narrated in his book Al-Musannaf with an authentic chain from Aslam, Umar's freed slave, and other sources.'}}" <ref>{{یادکرد کتاب|عنوان=Qira'ah fi Kutub al-Aqa'id al-Madhhab al-Hanbali Namudhajan|سال=1430|نام=Hasan ibn Farhan|نام خانوادگی=al-Maliki|ناشر=Markaz Dirasat al-Tarikhiyyah|جلد=|صفحه=46|زبان=Arabic|مکان=|ویرایش=|پیوند=}}</ref>
* [[Sayyid Hasan Husayni]], after stating a part of the narration from Ibn Shaybah about Umar ibn al-Khattab's threat to burn Fatimah Zahra's (s.a.) house, introduces the source of his narration as follows: {{متن عربی|مصنف ابن أبی شیبة وإسناده صحیح. فهذا هو الثابت الصحیح، والذی ینسجم مع روح ذلک الجیل وتزکیة الله له|translation=It is from Musannaf Ibn Abi Shaybah, and its chain of narration is authentic. This is what is established and authentic regarding the second caliph's view of Lady Zahra (s.a.), and it is consistent with the spirit of that generation and Allah's purification of it.'}}" <ref>{{یادکرد کتاب|عنوان=Mawsu'at al-Hasan wa al-Husayn|سال=|نام=Sayyid Hasan|نام خانوادگی=Husayni|ناشر=Al-Rayyan|جلد=|صفحه=191|زبان=Arabic|مکان=|ویرایش=|پیوند=}}</ref>
* [[Abd al-Fattah Abd al-Maqsud]] and his book ''[[Al-Imam Ali]]'': He mentions the attack on the House of Revelation in two instances in his book, and we will suffice with quoting one of them: "By Him in whose hand is Umar's soul, you must either come out or I will burn the house upon its inhabitants." Some who feared God and respected the Prophet's (s.a.w.) status after him said: "Abu Hafs, Fatimah is in this house." He shouted fearlessly: "So be it!" He approached, knocked on the door, then pounded on the door and entered the house. Ali (a.s.) appeared… Zahra's voice echoed near the entrance… It was her cry for help… <ref>{{یادکرد کتاب|عنوان=Ali ibn Abi Talib|نام=Abd al-Fattah|نام خانوادگی=Abd al-Maqsud|ناشر=Maktabat al-Rawdah al-Haydariyyah|جلد=4|صفحه‌ها=277-276}}</ref>
* [[Al-Mas'udi]] writes in ''Muruj al-Dhahab'': "When Abu Bakr was on his deathbed, he said: 'I did three things and wished I had not done them.' One of those three things was: 'I wished I had not searched Fatimah's house,' and he mentioned much about that." <ref>{{یادکرد کتاب|عنوان=Muruj al-Dhahab|سال=1409|نام=Ali ibn Husayn|نام خانوادگی=Mas'udi|ناشر=Mu'assasat Dar al-Hijrah|جلد=2|صفحه=301|مکان=Qom - Iran}}</ref>
* [[Al-Dhahabi]] in ''[[Mizan al-I'tidal]]'' quotes [[Muhammad ibn Ahmad al-Kufi]] al-Hafiz, who narrated in the presence of Ahmad ibn Muhammad, known as Ibn Abi Darim, the Kufi hadith scholar, this report: "Indeed, Umar kicked Fatimah until she miscarried Muhsin." <ref>{{یادکرد کتاب|عنوان=Mizan al-I'tidal|نام=Muhammad ibn Ahmad|نام خانوادگی=Dhahabi|ناشر=Dar al-Fikr|صفحه=139|مکان=Beirut - Lebanon}}</ref>
* [[Ibn Abi al-Hadid]] writes: [[Muhammad ibn Yazid ibn Abd al-Akbar al-Baghdadi]], the renowned literary figure and author of famous works, in his book ''[[Al-Kamil]]'', narrates from Abd al-Rahman ibn Awf the story of the caliph's wishes, and it is recalled: "I wished I had not uncovered Fatimah's house and left it, even if it was closed for war." <ref>{{یادکرد کتاب|عنوان=Sharh Nahj al-Balaghah|سال=1363|نام=Abd al-Hamid ibn Hibat Allah|نام خانوادگی=Ibn Abi al-Hadid|ناشر=Maktabat Ayatollah al-Uzma al-Mar'ashi al-Najafi (r.a.)|جلد=2|صفحه=46|مکان=Qom - Iran}}</ref>
* [[Ibrahim ibn Sayyar]] al-Nazzam al-Mu'tazili, who was known as al-Nazzam for the beauty of his speech in poetry and prose, narrates the incident after the presence in Fatimah's (s.a.) house in several books. He says: "Indeed, Umar struck Fatimah's stomach on the day of allegiance until she miscarried Muhsin from her womb." <ref>{{یادکرد کتاب|عنوان=Al-Wafi bi al-Wafayat|سال=1420|نام=Khalil ibn Aybak|نام خانوادگی=Safadi|ناشر=Dar Ihya' al-Turath al-Arabi|جلد=6|صفحه=17|مکان=Beirut Lebanon}}</ref>
* [[Ibn Abd Rabbih al-Andalusi]], the author of ''[[Al-Iqd al-Farid]]'', narrates in his book from Abd al-Rahman ibn Awf: "I visited Abu Bakr during his illness to inquire about him. After much discussion, he said: 'I wished I had not done three things, and one of those three things is: I wished I had not opened Fatimah's house, even though they had closed the door for war.'" <ref>{{یادکرد کتاب|عنوان=Iqd al-Farid|سال=1407|نام=Ahmad ibn Muhammad|نام خانوادگی=Ibn Abd Rabbih|ناشر=Dar al-Kutub al-Ilmiyyah|جلد=4|صفحه=93|مکان=Beirut - Lebanon}}</ref>
* [[Al-Tabarani]] narrates: Abu Bakr, at the time of his death, expressed wishes and said: "I wished I had not done three things, I wished I had done three things, and I wished I had asked the Messenger of Allah three things." "As for the three things I wished I had not done, I wished I had not violated the sanctity of Fatimah's house and left it..." <ref>{{یادکرد کتاب|عنوان=Mu'jam Kabir Tabarani|نام=Sulayman ibn Ahmad|نام خانوادگی=Tabarani|ناشر=Maktabat Ibn Taymiyyah|صفحه=62|مکان=Cairo - Egypt}}</ref>
* [[Abu Ubayd]], [[Qasim ibn Sallam]], in his book ''[[Al-Amwal]]'', which is trusted by Sunni jurists, writes: [[Abd al-Rahman ibn Awf]] says: "I went to Abu Bakr's house during his illness to visit him. After much conversation, he said: 'I wished I had not done three things that I did, I wished I had done three things that I did not do. Also, I wished I had asked the Prophet three things.' One of those three things that I did and wished I had not done is: 'I wished I had not uncovered Fatimah's house and left it, even if it was closed for war.'" When Abu Ubayd reaches that point, instead of the phrase: "I wished I had not uncovered Fatimah's house and left it…", he says: "so and so" and adds: "I am not inclined to mention it." Although Abu Ubayd, due to religious fanaticism or another reason, refrained from narrating the truth, the researchers of the book ''Al-Amwal'' state in a footnote: "The deleted sentences are mentioned in the book ''[[Mizan al-I'tidal]]'', and furthermore, Al-Tabarani in his ''[[Mu'jam]]'' and [[Ibn Abd Rabbih]] in ''[[Iqd al-Farid]]'' and others have mentioned the deleted sentences." <ref>{{یادکرد کتاب|عنوان=Iqd al-Farid|سال=1407|نام=Ahmad ibn Muhammad|نام خانوادگی=Ibn Abd Rabbih|ناشر=Dar al-Kutub al-Ilmiyyah|جلد=4|صفحه=93|مکان=Beirut - Lebanon}}</ref><ref>{{یادکرد کتاب|عنوان=Al-Amwal|نام=Ahmad ibn Nasr|نام خانوادگی=Dawudi|ناشر=Nashr Kulliyat Azhariyyah|صفحه=144|مکان=Beirut|فصل=Footnote 4}}</ref>

== References ==
{{پانویس|2}}
{{شاخه
| شاخه اصلی = History and Biography
| شاخه فرعی۱ = History and Biography of Infallibles
| شاخه فرعی۲ = Lady Fatimah
| شاخه فرعی۳ =
}}
{{ارزیابی
| شناسه =
| عکس =
| درگاه =
| ادبیات =
| پیوند =
| ناوبری =
| تغییرمسیر =
| ارجاعات =
| ارزیابی کمی =
| ارزیابی کیفی =
| اولویت = ج
| کیفیت = خوب
}}
{{پایان متن}}

[[Category:Caliphate of Imam Ali]]

[[ar:الهجوم على بيت فاطمة الزهراء في مصادر أهل السنة]]
[[az:Fatimənin evinə hücum sünni mənbələrində]]
[[bn:সুন্নি সূত্রে ফাতিমা জাহারার বাড়িতে আক্রমণ]]
[[es:Ataque a la casa de Fátima en fuentes sunitas]]
[[fa:هجوم به خانه حضرت فاطمه در منابع اهل سنت]]
[[fr:L'attaque de la maison de Fatima dans les sources sunnites]]
[[ms:Serangan ke atas rumah Fatimah dalam sumber-sumber Ahli Sunah]]
[[ps:په سني سرچينو کې پر حضرت فاطمه د کور برید]]
[[ru:Нападение на дом Фатимы в суннитских источниках]]
[[ur:اہل سنت کے مآخذ میں حضرت فاطمہ کے گھر پر حملہ]]

Effects of Quran memorization

2026-02-22T19:41:20Z

Translationbot: ترجمه خودکار از ویکی فارسی

{{شروع متن}}
{{سوال}}
What are the effects of memorizing the Quran? Are there any narrations that refer to the memorization of the Quran?
{{پایان سوال}}
{{پاسخ}}
{{درگاه|قرآن}}

'''Memorizing the Quran''' has many effects and blessings, including: companionship with angels; being among the noble and great of the Ummah; safety from divine punishment; forgiveness of sins; double reward; attaining the status of intercession; heavenly ranks; a reward similar to that of prophets; guidance; and strengthening memory.

== Memorizing the Quran as a Divine Blessing ==
[[Quran and its objectives|The Holy Quran]] is the greatest and highest gift of God to humanity, and its memorization is one of the divine blessings that not everyone will receive. Continuous recitation and memorization of the Quran is a factor in many divine successes and blessings, and whoever habitually recites, memorizes, and reflects on the Quranic concepts will not forget them.<ref>Mahmoud Jouybari, ''Teaching Quran Memorization'', p. 11.</ref>

== Effects and Blessings of Memorizing the Holy Quran ==
[[Memorizing the Quran]] has effects and blessings, some of which are mentioned below.

* '''Companionship with Angels:''' Companionship with [[angels]] is considered one of the otherworldly effects of memorizing the Holy Quran. [[Imam Sadiq (a.s.)|Imam Sadiq (a.s.)]] says: {{متن عربی|The memorizer of the Quran who acts upon it will be a companion to the messenger angels and the good-natured.}} <ref>Kulayni, Muhammad ibn Ya'qub, ''Al-Kafi'', Tehran, Dar al-Kutub al-Islamiyyah, 4th ed., 1407 AH, vol. 2, p. 603.</ref>
* '''Nobility and Greatness of the Ummah:''' Imam Sadiq (a.s.) stated that the memorizer of the Quran will be among the great ones of the Ummah: {{متن عربی|The noble and great ones of my Ummah are the reciters, memorizers, and those who stay awake at night.}} <ref>Ibn Babawayh, Muhammad ibn Ali, ''Man La Yahduruhu al-Faqih'', translated by: Ghaffari, Ali Akbar and Ghaffari, Muhammad Jawad and Balaghi, Sadr, Tehran, Nashr Sadouq, 1st ed., 1367 SH, vol. 6, p. 346.</ref>
* '''Safety from Divine Punishment:''' In narrations, there are promises of safety from divine punishment for memorizers of the Quran. [[Amir al-Mu'minin (a.s.)|Amir al-Mu'minin (a.s.)]] says: {{متن عربی|Recite the Quran and memorize it, for Allah the Almighty will not punish a heart in which the Quran resides.}} <ref>Majlisi, Muhammad Baqir ibn Muhammad Taqi, ''Bihar al-Anwar'', Beirut, Dar Ihya al-Turath al-Arabi, 2nd ed., 1403 AH, vol. 89, p. 19.</ref>
* '''Forgiveness of Sins:''' Being included in divine forgiveness is another characteristic and effect of memorizing the Quran, which is mentioned in a narration from the Prophet Muhammad (PBUH): {{متن عربی|Whoever recites the Quran from memory and thinks that Allah the Almighty will not forgive him, is among those who have mocked the divine verses.}} <ref>Nouri, Hussein, ''Mustadrak al-Wasa'il'', Qom, Mu'assasat Al al-Bayt (a.s.), 1408 AH, vol. 4, p. 269.</ref>
* '''Double Reward:''' A double reward is also mentioned for those who strive to memorize the Quran. Imam Sadiq (a.s.) said: {{متن عربی|Whoever strives to learn the Quran and memorizes it with difficulty due to poor memory will have two rewards.}} <ref>Kulayni, Muhammad ibn Ya'qub, ''Al-Kafi'', Tehran, Dar al-Kutub al-Islamiyyah, 4th ed., 1407 AH, vol. 2, p. 606.</ref>
* '''Attaining the Status of Intercession:''' The acceptance of the intercession of the Quran memorizer for their family members is one of the promises given to these individuals. Prophet Muhammad (PBUH) said: {{متن عربی|Whoever recites the Quran (enough) to memorize it, Allah will admit him to Paradise and accept his intercession for ten members of his family for whom fire was decreed.}} <ref>Tabarsi, Fadl ibn Hasan, ''Majma' al-Bayan fi Tafsir al-Quran'', translated by: a group of translators, Tehran, Farahani, 1st ed., vol. 1, p. 30.</ref>
* '''Heavenly Ranks:''' Benefiting from the highest ranks of Paradise is another otherworldly promise for Quran memorizers. It is narrated from the Prophet Muhammad (PBUH): {{متن عربی|The ranks of Paradise are equal to the number of verses of the Quran. When the owner of the Quran enters Paradise, he will be told to recite and ascend, for each verse has a rank. So there is no rank higher than that of the Quran memorizer.}} <ref>Majlisi, Muhammad Baqir ibn Muhammad Taqi, ''Bihar al-Anwar'', Beirut, Dar Ihya al-Turath al-Arabi, 2nd ed., 1403 AH, vol. 89, p. 22.</ref>
* '''A Reward Similar to that of Prophets:''' It is said that Quran memorizers earn a reward similar to that of prophets. Prophet Muhammad (PBUH) said to Salman al-Farsi: {{متن عربی|O Salman,... indeed, after the prophets, the best servants in the sight of Allah are the scholars, and then the reciters and memorizers of the Quran. They die like the prophets, are resurrected with them from their graves, pass over the Sirat with them, and receive their reward (from Allah).}} <ref>Majlisi, Muhammad Baqir ibn Muhammad Taqi, ''Bihar al-Anwar'', Beirut, Dar Ihya al-Turath al-Arabi, 2nd ed., 1403 AH, vol. 89, p. 17.</ref>
* '''Guidance:''' Imam Ali (a.s.) says: {{متن عربی|No one accompanies the Quran except that he leaves it with an increase or decrease: an increase in guidance or a decrease in misguidance.}} <ref>Sharif al-Radi, Muhammad ibn Hussein, ''Nahj al-Balaghah'', Qom, Hijrat, 1st ed., 1414 AH, p. 252, sermon 176.</ref>
* '''Strengthening Memory:''' One of the advantages of memorizing the Holy Quran is the strengthening of memory during the memorization process, which is mentioned in narrations.<ref>Ibn Babawayh, Muhammad ibn Ali, ''Man La Yahduruhu al-Faqih'', Qom, Daftar Intisharat Islami, 2nd ed., 1413 AH, vol. 4, p. 365.</ref> <ref>Tusi, Muhammad ibn al-Hasan, ''Tahdhib al-Ahkam'', Tehran, Dar al-Kutub al-Islamiyyah, 4th ed., 1407 AH, vol. 4, p. 191.</ref> Since memorizing this heavenly book depends on continuous repetition and frequent recitation, memorizing the Quran will naturally strengthen memory itself.<ref>Hosseini, Mojtaba, ''Simay-e Hafezan-e Noor'', pp. 47-53 and 61-65.</ref>

== Further Reading ==
* ''Effects of Quran Memorization and Understanding its Concepts''; Mansoureh Moslemi, Mahdieh Behnejadfar
* ''The Book of Quran Memorization and its Psychological Effects''; Mostafa Abbasi-Moqaddam, Mohammad Reza Tamannaeifar, Esmat Kashi

{{پایان پاسخ}}

== References ==
{{پانویس|۲}}
{{شاخه
| شاخه اصلی = Quranic Sciences and Knowledge
| شاخه فرعی۱ =
| شاخه فرعی۲ =
| شاخه فرعی۳ =
}}
{{تکمیل مقاله
| شناسه = Done
| تیترها = Done
| ویرایش = Done
| لینک‌دهی = Done
| ناوبری =
| نمایه =
| تغییر مسیر = Done
| ارجاعات =
| بازبینی کمی = Done
| بازبینی =
| تکمیل =
| اولویت = B
| کیفیت = B
}}
{{پایان متن}}

[[رده:قواعد عربی]]

[[ar:تأثيرات حفظ القرآن]]
[[az:Qurani-Kərimi əzbərləməyin təsirləri]]
[[bn:কুরআন মুখস্থ করার প্রভাব]]
[[es:Efectos de la memorización del Corán]]
[[fa:تاثیرات حفظ قرآن]]
[[fr:Impacts de la mémorisation du Coran]]
[[ms:Kesan menghafal Al-Quran]]
[[ps:اغېزې د قرآن حفظولو]]
[[ru:Влияние заучивания Корана наизусть]]
[[ur:حفظ قرآن کے اثرات]]